CHAPTER 1 CHINESE FOLK MEDICINE No country is famous for so many health systems as China. Many of them are so ancient that they have come down to us only thanks to legends. In ancient Chinese monasteries, numerous

Chinese gymnastics for longevity taijiquan

Poses for health and longevity Warm-up Surya Namaskar Starting position: standing facing east.1. Pranamasana (“praying pose”). Stand up straight, place your feet close to each other or slightly apart, join your palms in front of your chest (namaskara mudra); exhale.

In the East they believe that it is much easier to maintain health rather than restore it later. Therefore, from childhood, everyone is taught to follow these 16 simple rules for maintaining health.

These rules were practiced during the Ming Dynasty.

Here is an excerpt from a treatise of those times: “You need to comb your hair more often, rub your face, exercise your eyes, tap your ears, tap your teeth, lick the roof of your mouth, swallow saliva, exhale stagnant air, massage your stomach, squeeze your anus, shake your limbs, rub the soles of your feet, rub your skin , keep your back warm, your chest should be covered, you should always remain silent when defecating.”

Let's look at each of these points in more detail.

RULE 1. Comb your hair more often

Bend your fingers and use them like a comb. Comb your hair from the forehead to the back of the head.

Perform about 100 of these movements. Movements should be slow and soft.
This exercise stimulates and massages the energy points of the head, relieves pain, improves vision, lowers blood pressure.
The results will be better if you do the exercise in the morning.

RULE 2. Rub your face more often

Warm up your palms so that they become warm, bring them to your face so that your middle fingers touch the sides of your nose. Beginning with energy points Ying-Xiang (in the picture below, see where these points are) gently rub the skin of the face, moving up to the forehead, then to the sides, moving to the cheeks.

Perform 30 of these movements, preferably in the morning.

Exercise clears your head and lowers your blood pressure. Helps against wrinkles.
By the way, massage of these points helps with a runny nose.

RULE 3. Exercise your eyes more often.

Turn slowly eyeballs from left to right (14 times), then from right to left (14 times). Close your eyes tightly and open them sharply.

This exercise improves vision and also has a beneficial effect on the liver.

RULE 4. Clink your teeth more often

First, click your molars 24 times, then your front teeth 24 times.
This exercise strengthens your teeth, including tooth enamel.

RULE 5. Tap your ears more often

Cover your ears with your palms and tap the back of your head 12 times with the three middle fingers of each hand.

Then, pressing forefinger to the middle one, click it on the back of the head with a characteristic sound. Do the same 12 times.

Do this in the morning or when you feel tired.
Exercise helps with ringing in the ears, dizziness and ear diseases. Improves hearing and memory.

RULE 6. Lick the roof of your mouth more often.

When you touch the tip of your tongue to the upper palate, yang and yin meet.
While licking the roof of your mouth, focus all your attention on the space under your tongue and feel how saliva gradually accumulates.

RULE 7. Swallow saliva more often.

When you lick the upper palate, saliva gradually accumulates in your mouth.

In traditional Chinese medicine, saliva is given great importance. It is called the “golden liquid”, the treasure of the body.

When you swallow saliva, it lubricates internal organs, moisturizes limbs and hair, promotes digestion and absorption of nutrients, and improves stomach and intestinal function.

When your mouth becomes full of saliva, puff out your cheeks and rinse 36 times. oral cavity saliva, and then swallow it with a gurgling sound, mentally directing it to the dantang area below the navel.

RULE 8. Exhale stagnant air more often.

Hold your breath and inflate your chest and stomach.

When you feel that your chest and stomach are filled to the limit with air, raise your head and, opening your mouth, slowly exhale the stagnant air.
Repeat the exercise 5-7 times.

It cleanses the body of stagnant air, improves breathing, and helps with asthma and pain.

RULE 9. Massage your stomach more often.

Rub your palms so that they become warm, place them on the navel (men's left hand on top of the right, and women's right hand on top of the left).

Rub your stomach with widening circular movements clockwise (36 circles), then reverse side, gradually decreasing the radius (also 36 circles).
This exercise improves intestinal motility, promotes breathing, prevents food stagnation in gastrointestinal tract, improves digestion, prevents and cures gastrointestinal disorders.

RULE 10. Squeeze the anus more often.

Inhale deeply and squeeze the anal sphincter tightly, lifting it along with the perineum.

After pausing, relax and exhale slowly.

Repeat the exercise 5-7 times.

Exercise helps raise yang qi, prevents and treats hemorrhoids, anal prolapse and anal fistulas.

RULE 11. Shake your limbs more often.

Stretch your arms forward, clench your fists and, bending at the waist, turn your shoulders from left to right, as if turning a steering wheel (24 times).

Then do the same from right to left - 24 times. Sit on a chair with your arms under you.

Raise your left leg and slowly straighten it forward (toes pointing up). When the leg is almost straight, pull it forward with moderate force, sharply straightening the knee. Then do the same with your right leg.

Repeat the exercise 5 times.
Exercise helps stretch limbs and joints, overcome congestion in meridians and collaterals, prevents and treats joint diseases and strengthens legs.

RULE 12. Rub the soles of your feet often.

After washing your feet before going to bed, warm your palms by rubbing, then begin to massage the yongquan points on the soles with slow circular movements. Do 50 to 100 laps.
This exercise strengthens the kidneys, warms the feet, improves the connection between the heart and kidneys, soothes the liver and improves vision.

RULE 13. Rub your skin often

After pre-warming your palms by rubbing, stroke and rub the skin over the body in the following sequence: from the baihui point on the top of the head, then the face, shoulders, arms (first the left, then the right), chest, stomach, rib cage on both sides. Then move to the sides of the lower back and finally to the legs (first left, then right).
This exercise improves blood circulation and vital energy qi and polishes the skin.

RULE 14. Always keep your back warm

According to the theory of Chinese medicine, the body has two main channels: the Think channel, which runs along the spine and is the “sea of ​​yang meridians,” and the Renmai channel, which runs along midline chest and being the “sea of ​​yin meridians”.
Therefore, it is important to protect the chest and back for the normal functioning of these meridians.

RULE 15. The chest must always be covered.

The importance of this point is described in Rule 14.

RULE 16. Always remain silent when defecating.

When you defecate, raise your head and keep your mouth closed to prevent the release of vital substances.

All these exercises have scientific basis, have been tested for centuries and are therefore widely practiced.

When doing them, stay focused, remain calm, move slowly and breathe naturally.

Follow these simple rules daily and enjoy your health.

Chinese medicine for health and longevity

Traditional Chinese medicine was the first to put into practice the principles of the martial arts of Sun Tzu, formulated 2,500 years ago. Yun Long, a Sun Tzu scholar and physician, authored a book of traditional Chinese medicine based on military doctrine.

Preface to the Chinese edition

All more people people around the world are becoming disillusioned with the methods and approaches of Western medicine and are beginning to become interested in original systems of healing and self-regulation. Who is to blame for such a sad outcome of the industrial era? Experts - doctors, sociologists and futurologists - blame this primarily on scientific and technological progress itself. Acceleration of the pace of life, increase in the number of stresses, deterioration environmental situation and the high concentration of 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 of the immune system, and immunity, unfortunately, is practically not treatable with modern chemicals.

However, there are countries where, despite high density population and not very favorable ecology, 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 state level traditional Chinese medicine (TCM), which, unlike Western medicine, considers the body as a single integrated system, and, above all, seeks to strengthen the patient’s immunity so that he himself can restore his health. The other is a thousand-year-old culture of maintaining health through special exercises.

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

“Sun Tzu's Art of War,” 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 martial art described in it were first applied in practice by traditional Chinese medicine. Great doctors Ancient China: Bian Que (Wrestling States Period), Sun Simiao (Tang Dynasty), Zhang Jinyue (Ming Dynasty) and Xu Ta-chun (Qing Dynasty) argued that “preventing diseases is like repelling an enemy’s attacks,” “medical treatment is like fighting an enemy ", "drawing up a prescription is like deploying troops," and "the effect of medications is like corporal punishment." These profound 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 physician, developed the ideas of ancient physicians, 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 from each other in content and at the same time closely related to each other in that they provide descriptions of not only typical examples of diseases, but also new concepts that bear the imprint of philosophical wisdom. Genuinely scientific in nature, rich in content, easy to read and educational, combined with practical recommendations put this book in the category of a reference book. It is designed to inspire you to maintain peace of mind and maintain good health. Reading it will be especially useful for those who practice traditional Chinese or Western medicine, since the application of military doctrine in treatment or self-regulation will help them achieve miracles.

Theoretical foundations of Chinese medicine

The main theoretical principles of traditional Chinese medicine and Sun Tzu's The Art of War were published in the same era. It is clear that medical theories and military treatises bear the imprint of their time, using similar terminology in studying and solving problems such as the ratio Yin and Yang, lack ( Xu) and excess (shi), attack ( gunfa) and strengthening ( tiaoyang), pathogenic energy (xie qi) and vital energy (zheng qi).

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 warfare.

YIN YANG

In the era of Springs and Autumns and during the period of the Fighting States (720–221 BC) concepts Yin And Ian served a number of philosophers in order to solve certain philosophical problems and understand the world. Later, a doctrine called “Yin-Yang” 1 arose. In "Suwen" 2, the first treatise of the "Canon of Huang Ti on the Internal", its author explains Yang and Yin in the following way: "Yin and Yang make up common law Universe, their relationship allows us to analyze and explain various phenomena and the objective course of development, the causes of all changes and internal base the birth of all things, their evolution and death. Since the endless change of the world is determined by the relation Yin And Ian, then for the diagnosis and treatment of diseases one should proceed from this fundamental position.”

Diagram of the Great Limit, symbolizing powers Yin And Ian

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

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

First, it implies 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, Ian denotes everything that has the properties of clarity, uplift, dynamism, fullness, outward focus, warmth and lightness. Against, Yin denotes everything that has the properties of decline, calm, weakness, inward focus, coldness and heaviness. Yes, the sky is

Yang, and the earth - Yin, Sun- Ian, 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) is Yang, and blood is Yin. Of the twelve meridians of the human body, six are outside– Yanskie, and six – with internal Yin. For each organ, its morphological part is Yang, and its 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 due to 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 - Yang predominates Yin. When patients suffer from high fever, they experience symptoms of "emptiness" Yin"- this is thirst or dry skin, which indicates “excess Yang." Treatment in this case is to eliminate the patient's fever and give water. On the other hand, fever may be caused by a lack of Yin, since the initial shortage Yin unable to control Yang. In this case, treatment consists of enrichment Yin so that the water extinguishes the fire and the heat disappears.

Secondly, Yin and Yang form a unity of opposites. This has a double meaning.

On the one side, Yin and Yang depend on each other. Without Yin can't be Yang. Without vital energy (Ian) 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 the harmony Yin and Jan. Treatment of illness is ultimately about balancing Yin and Yang in the human body.

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

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

If the disease is treated 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).

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

In "Suwen" you can read the following: “Heaven and earth are coexistence Ian 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) are philosophical concept, popular in the era of Spring and Autumn and during the period of the Fighting States. 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 the general concept that explains the origin of all things, their unity in their enormous diversity.

Tree: Flexible and weak in appearance, plants grow and symbolize irresistible vitality. The human liver and tendons are considered the same, since these organs are endowed with great vitality.

Fire: lively and warm. Fire brings to mind the sun, which made it possible to create all living things. The heart, which constantly forces the blood to circulate through the 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, as well as one of the dense organs - the spleen - are considered things of the same nature.

Metal: by its nature it exhibits the ability to kill and represents the cool wind of autumn when the leaves fall. It is believed that the nature of metal is light.

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

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

There are connections of two orders between the five elements.

First, the five elements feed or give birth to 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.

Chapter 34 of this book states that “when diagnosing a particular liver disease, it is necessary to prescribe a medicine that acts primarily on the spleen, in order to tonify its energy, thereby preventing its disease.” This knowledge is based not only on practical experience, but also on the philosophical point of view, according to which the tree (liver belongs to the element "wood") "overcomes" the earth (spleen belongs 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 embrace all things and all phenomena of the world.

All things are interdependent and lose their meaning if their relationships are broken. And it seems that not a single example can be found that casts doubt on the theory of the five elements.

In the process of its development, the doctrine "Yin Yang" and the five element theory were combined to form a theory that the ancient Chinese applied to astronomy, geography, the calendar, the arts, agriculture, cooking, feng shui, warfare, 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 Ian kidneys, heart, meridians, etc. Chinese doctors practicing Western medicine cannot deviate from the influence of this theory and use the concepts Yin And Ian to indicate a positive or negative result of an analysis or examination.

XIE YI 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 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 may relate to both natural phenomena and 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).

Xie, also called xie qi, means anger, cruelty, injustice and everything that harms society and the welfare of individuals. In traditional Chinese medicine se can also be natural and human in nature. If the changes in the six above-mentioned “blows” respectively exceed the limits of normality and human adaptability, then they can become negative factors, as well as pathogenic factors (xie qi). An imbalance or excessive concentration of pathogenic factors can damage health, and in the most severe cases, cause illness. Doctors who practice traditional Chinese medicine also call xie qi pathogenic energy.

Vital energy ( qi), blood ( xue), clean body fluids ( jing), turbid body fluids ( e), vital matter ( ching) and spirit ( shen) are elements of the normal functioning of the body, as well as positive factors of human existence, allowing it to resist the effects of negative factors.

Negative factors themselves can also be human in nature. Overwork and too much mental stress can harm the body's functions and cause nervousness, insomnia, gum inflammation, and constipation. All these symptoms are called “fever” by traditional Chinese medicine doctors, i.e. 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 V Xie Qi. In traditional Chinese medicine it is customary to say: “Any excess of vital energy is ‘fire’.” When the human body is exposed to certain influences, he suffers, for example, from stagnation of phlegm, blood or moisture, and his physiological functions violated, this can lead to new diseases. As a result, stagnation of phlegm and similar disorders are also called Xie Qi.

It is obvious that the ratio se And zheng relatively. When certain boundaries are crossed, positive factors can turn into negative ones. Thus, blood is necessary for the functioning of the body, but it can become negative factor in case of stagnation. From a medical point of view, they are the same climatic conditions capable of causing disease in some people but not in others, because different people exhibit 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 and weak. In the “Canon of Huang Di on the Internal” it is written 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 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. That is why the “Canon of Huang Di on the Inner” recommends avoiding unfavorable air currents and winds. And to prevent AIDS, for example, unwanted relationships should be avoided.

XU Y SHI

Shi means profit, predominance and excess, as well as Xu, its opposite means lack, backwardness and lack. In warfare, it is recommended to “avoid strength and go towards weakness,” to use tactics that consist of 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 an undefended city, the famous politician of this era, Zhu Geliang, resorted to the “empty city” strategy in order to save the situation.

When checking the health of their patients, doctors practicing traditional Chinese medicine divide them into “strong” and “weak”. When diagnosing diseases, they divide them into two categories: “diseases of excess” and “diseases of deficiency.”

The first category is characterized by an excess of pathogenic energy, and it should be treated according to the principle of weakening. It is necessary to use diaphoretic drugs for diseases caused by exogenous pathogenic factors, in which excess pathogenic energy remains on the surface of the body. It is necessary to use emetics in case of toxicity or indigestion. If you are constipated, you should take a laxative. If there is stagnation of blood, it is necessary to take a medicine that increases blood circulation. Antipyretics should be used to eliminate excess body heat; diuretics – for swelling and difficulty urinating. With regard to diseases of excess of the five dense organs, such as heart heat, 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 include impatience, irritability, dizziness, tinnitus, should be treated xie qing wan 4 . For kidney fever, the symptoms of which are insomnia, involuntary ejaculation and increased sexual desire, you can use zhi bo di huang wan 5.

“Insufficiency” 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. Si wu tan 7 – for blood deficiency, the symptoms of which are a waxy complexion, irritability, insomnia and hypomenorrhea. Liu Wei Di Huang Wan 8– in case of insufficiency Yin, Symptoms include hot extremities, red cheekbones, night sweats and weak pulse. Jin gui shen qi wan 9 – in case of shortage Ian, symptoms of which are cold extremities, watery stools, copious, clear urine and weak pulse.

Dense organs also have a variety of symptoms of failure. Before prescribing this or that tonic medicine, the doctor must determine the location and nature of the pathologies based on clinical symptoms; this could be, for example, a lack of vital energy, blood deficiency, Yin or Ian heart, liver and other organs.

It is not difficult for doctors who practice traditional Chinese medicine to recognize all types of lesions caused by excess or deficiency. However, sometimes it happens that a disease is characterized by a lack of vital energy and an excess of pathogenic energy. In this case, it is difficult to determine what the ratio of vital and pathogenic energy is in human body. The fundamental principle of treatment is to use both strengthening and relaxing drugs simultaneously, but in order to be able to accurately determine the dose of both strengthening and relaxing drugs and the order of their use, 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 agents. At the same time, cancerous tumors lead to a lack of vital energy, which must be replenished with strengthening agents. However, relaxing drugs harm vital energy, and strengthening drugs simultaneously nourish pathogenic energy. It can be extremely difficult to separate the main from the secondary.

An even more difficult problem is recognizing false symptoms. It turns out that diseases of “redundancy” have symptoms of “insufficiency”, and, conversely, diseases of “insufficiency” have symptoms of “redundancy”. Ancient doctors tried to warn their patients by saying that "extreme deficiency manifests itself as symptoms of excess, and extreme excess manifests itself as symptoms of deficiency." Thus, some women suffer from blood stagnation, which gives symptoms of “deficiency” such as amenorrhea, weight loss and dry skin. In this case, a diagnosis of “deficiency” may be mistakenly made. In fact, patients should be prescribed yes Huang Zhe Cun Wan Yu, to eliminate blood stagnation. True Symptoms 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 that uncommon, since man is not without sin.

Introduction

In the 18th century, in Jiangsu province lived a famous Chinese doctor named Xu Dachun 11, who was a native of Wujiang County, Jiangsu Province. He was invited to Emperor Qian Long, he left us his numerous works, for example, such as Interpretation of the Canon on Difficult Questions Based on Huang Di Neijing 12, Classified Recipes from Discourses on Febrile Diseases 13 and Speeches of the Ignorant on Prudence in Treatment 14, which posterity characterized with the following words: “He revealed the essence of military theory more deeply than any of the doctors.” It should be noted that his book On the Origins and Dissemination of Medical Knowledge 15 contains a chapter in which he likens the art of healing to the art of war and, proving this idea, argues that the thirteen chapters of Sun Tzu's Art of War quite fully describe the methods of treating diseases.

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

In Huang Ti's Canon of the Internal, the connection between medicine and the art of war is proven by the following statement: "Do not interfere with pathogenic energy when it is at its peak, and do not attack an army in perfect battle formation," which correlates with the recommendation “Do not insert a needle into the patient’s body if he has an acute attack of fever or excessive sweating.” Thus, in Huang Di's Canon of the Internal, edged weapons are compared to acupuncture techniques, the use of which requires long-term 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 a battle: “One should combine caution and courage, be shrewd and faithful to the cause.”

Prudence is that the doctor, like the general who wants to understand the situation and understand his enemy, should first study all the symptoms with the utmost care. By courage is meant the transition to decisive action at the moment when the enemy’s position becomes clear enough to ensure victory.

Loyalty is understood as the kind of attitude shown by soldiers in battle for the liberation of the people, and by doctors who heal illnesses in the name of saving lives. Insight refers to the doctor's knowledge of the main and minor symptoms of the disease that confirm the diagnosis.

In ancient China, almost all doctors 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. Among our ancestors, medicine was considered the “science of good,” and medical technologies were considered the technologies of “good will.”

Zhang Zhongjing 16, a famous physician of the Eastern Han Dynasty (25-220), stated that doctors should try to treat “the diseases of noble people and relatives, to save ordinary people and people from all walks of life.” The image of the great doctor - the savior of the human race, 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, chapter on “Military Affairs” ").

As a consequence of this, in Sun Tzu's The 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 integral theoretical basis based on a materialistic approach and simple dialectical connections. The connection between man and the universe is fundamental to Chinese medical theory. Yi He 18, an outstanding physician of the Spring and Autumn era (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 unified whole. The human body is divided into numerous mini-systems - these are five dense organs (heart, lungs, spleen, liver and kidneys), six hollow organs (colon, small intestine, stomach, gallbladder, bladder and the “triple warmer” - the upper opening of the stomach, the stomach cavity 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 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 illness, excessive exposure to the sun causes heat illness, windy weather causes aches in the joints of the arms and legs, rainy weather causes abdominal pain, 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 constitutes the famous methodology of traditional Chinese medicine. This is a very simple systems approach.

The strategists of Ancient China also used the systematic approach method. As for strategic problems relating to the military situation as a whole, Sun Tzu requires consideration "Tao, time, terrain, personality of the commander and strategic objective" in order to cover all aspects of the conduct military operation and subject it to comprehensive analysis. When it came to tactical issues such as troop disposition, Chinese strategists sought to make decisions by finding the connections between time, terrain and man, taking into account changes in these factors during military operations, and then applying 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 “Chinese traditional philosophical thought is based, in particular, on systematicity and naturalness, harmony and agreement.”

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

The first is to emphasize preventive measures. Chinese doctors emphasized that “The wise take care of diseases that have not yet been identified.” A good doctor, in their opinion, is one who cares about preventing disease. Strategists believed that “one must act before conflict occurs” and that one must “maintain order before disaster occurs” (Lao Tzu) 19 . “Danger befalls us in peacetime if we neglect preparations for war.” 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 preparation of the troops, their own ability to repel any attack” (“The Art of War of Sun Tzu,” chapter “Nine Changes” ). He who is ready at any moment is invincible. Like military leaders, doctors also have a responsibility to focus on prevention.

The second principle is to select military leaders and doctors using the same criteria. Zhu Cheng, who lived during the Ming era (1368–1644), quite rightly says: “To select an army commander, it is necessary to test his talents and abilities; the same principle is used to select doctors.” In ancient China, a military leader had to prove his wisdom, loyalty, good will, courage and rigor. A competent military leader lacking moral character was not considered a good commander. The same went for the doctor. A good doctor should have treated diseases patiently, modestly and selflessly, without any pretense, had extensive and deep knowledge, pathological symptoms, distinguish true signs from false ones and prescribe the necessary medicine.

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

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

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

The concept of “unity” discussed here is a philosophical principle of how the Chinese perceive the universe, or, in other words, the way the Chinese think about surrounding things and events.

This unique 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 discipleship. To learn for yourself, there is no other way than to know yourself.”

Self-knowledge is self-education, the purpose of which is to master 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. What a doctor should be like

“There is nothing in the world more valuable than a person” - this idea expressed in “Military Methods” by Sun Vin 24 reveals distinctive feature Chinese civilization. In ancient China, many doctors, Taoists, Confucians and legalists 25 held a similar point of view. They believed that “man is as great as Heaven and Earth,” he is the master and soul of nature. Chinese sages attached great importance to man's position in the Universe, as well as his life activity.

A legend has reached us, according to which a certain Shen-nong 26 at the dawn of civilization came up with the idea of ​​growing medicinal plants. They say that he, seeing the terrible situation of people suffering from natural disasters and all kinds infectious diseases, began, risking his life, to taste all types of plants and water from all sources in order to determine their effect on humans. Subsequently, he included members of his clan in this activity in order to study with them methods and means of protection against diseases.

Emperor Huang Di invented writing, the boat, the carriage, the laws of music, arithmetic and overcoming gravity, and also made important contributions to medical science. He had two minister-physicians in his service, 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 entirety of the relationship between man and nature, observed the changing seasons, and analyzed the changes Yin And Ian, aging and death of a person, they were looking for remedies to cure diseases. The conversations of these people constitute the “Canon of Huang Di on the Inner,” or “Huang Di Neijing,” which sums up all medical science of that time.

Shen-nong. Ivory figurine. XIX 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 cure a disease for the sake of saving a person - this is the goal of medicine. In the preface to “A Thousand Golden Prescriptions for Emergency Care” 27, written by the famous Tang Dynasty physician Sun Si-miao 28 (581–682), it is said: “Saving the patient with effective medicines, the doctor exhibits worthy properties that are higher than the properties of gold.” Sun Simiao formulates three rules of conduct for doctors who want to achieve this.

Yellow Emperor Huang Di. Miniature from the 18th century.

Firstly, the doctor, undoubtedly, must have kindness and love, neglect fame and profit. All doctors, following the example of their predecessors, are obliged to constantly improve, to drive away all vanity and all lust, to be merciful when treating wounds and saving the dying. A doctor must be inclined to self-sacrifice in order to help a patient in the most desperate situation. He should in no way engage in his trade for the sake of acquiring wealth.

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

Third, he must deal with the sick without haste, without thinking about difficulties. He should not have doubts 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 people. Otherwise, it will only bring harm.

The rules formulated by Sun Simiao summarized the ideas of his predecessors and the experience accumulated by famous doctors of the past. The story of the “apricot tree” is very significant in illustrating what a good doctor should be.

“There is nothing in the world more valuable 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 solitude 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 from his patients was that, after their recovery, they would 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 home was surrounded by a grove of apricot trees. When the fruits ripened, he collected them and, without explaining anything, left them outside the fence so that each peasant could exchange a little of his grain for the same amount of fruit. Having thus received the grain, Doctor Feng helped poor old people who were deprived of support and travelers who found themselves in difficult situations. His virtues earned him widespread praise, and the apricot tree became a symbol often used by patients to express their gratitude and respect for the doctor. Medicines, hospitals and medical associations are now given the name "Apricot Tree".

Chapter 2. Chinese medicine is not magic, but a strict science

In ancient times, belief in magic dominated the consciousness and behavior of people who felt powerless before the forces of nature, which led them into a state of panic. As man began to understand 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 protection of supernatural forces. He specifically advocated the prohibition of fortune telling and other magical practices in warfare, declaring that knowledge of the enemy's position "depends neither on prayers to the gods, nor on predictions or horoscopes, but depends entirely on people who understand the position of the enemy." His scientific approach to war was apparently 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 free yourself from superstitions. In Huang Ti's Canon of the Inner, written over 2,000 years ago, it is said: “It is impossible to discuss medical theories with those who speculate about deities and spirits; It is impossible to discuss treatments such as acupuncture with those who despise it.”

Bian Que 29 was famous as the great physician of the Qin state of the Spring and Autumn era (770–446 BC), located in the territory of modern Shandong province. He earned this reputation by treating illnesses with rare dedication, and Sima Qian, a historian of the Han dynasty (206–220 CE), wrote a biography of him in his Historical Notes (Shiji). Bian Que was the first doctor to receive this honor. He said that in only six cases did he have no desire to treat patients, and one of them was when the patient believed not in medicine, but in witchcraft. This was a challenge to deism.

An interesting story can be found in the Biography of Bian Que included in the Historical Notes.

While passing through the territory of the Guo state, Bian Que learned that the crown prince was mortally ill, and the ministers were praying for his recovery. He came to the court and, before asking 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 doctor Miao Fu 30 turned his face to the north and chanted to resurrect the dead. Do you have the same abilities as him?” Bian Que replied no. “I also know,” the minister continued, “that in the Middle Ages a doctor named Yu Fu could get gray matter to resurrect the dead. Can you do this? Bian Que replied “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 almost imperceptible breath. Then he got to work, immediately asking one of the students to give an injection to an acupuncture point Sanyang wuwei. After some time, the prince began to slowly regain consciousness. Then Bian Que ordered another student to apply plasters to 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 general evidence, Bian Que replied that “he did not have the ability to resurrect the dead,” he was only caring for a sick person who actually almost died. This deep knowledge and modesty were so different from the prevailing ideas about the power of magic in the minds of people that they dealt it the last strong blow.

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

In order to stay healthy, you need to study the basics of medicine and understand the importance of leading an orderly lifestyle.

Chapter 3. Defeat the disease at the very beginning

For 2000 years, Chinese doctors have advised to practice disease prevention, which correlates with the recommendation to constantly think about danger in peacetime in order to prevent war. “The Huang Di Canon on the Internal,” which appeared during the Western Han Dynasty (206 BC – 23 AD), contains the following statement: “The sages treat illness 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 occurred 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 demonstrates the importance attached to prevention in both military affairs and medicine.

China is an ancient country with a long military history. In the “Book of Changes” (“I Ching”) 31, written 3000 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 rules, we should not forget that trouble can come.” This is the result of a long experience.

The history of Prince Yi of the Wei state is very indicative. This ruler loved the 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. IN Chinese history there are many similar examples. That's why Sun Tzu gives the following recommendation: “One of the main principles of the art of warfare is to rely not on the absence of an enemy or protection from him, but on the sufficient preparation of troops and their readiness to repel any attack.”

Losing one’s life due to a careless attitude towards an initially harmless disease 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 have a special meaning here.

Of course, only a powerful country is able to defend itself from enemies, and only by being in good health can a person protect himself from disease. 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 “Taiwu Book of Songshan Mountain on Breathing” (“Songshan Taiwu Xianshen Qi Jing”) 32: “Take care of life while it is still active, prevent trouble when it has not yet come; treat the disease before it appears.” The author also recommends “maintaining vital energy and good mood,” strengthening your physical constitution and protecting yourself from disease. Knowing yourself and your opponents is a precondition for waging war. Likewise, knowledge of pathological factors helps prevent diseases.

In Traditional Chinese Medicine, there are three categories of pathogenic factors.

The first is natural factors. Wind, cold air, heat, humidity, dryness, fire are the six qi necessary for the existence of all living things, but sudden changes can turn them into pathogenic factors, and then a person loses good spirits and the ability to resist diseases.

The second category is emotional factors. Here we are talking about seven emotional states that can cause disturbances in the functioning of internal organs. Chinese medicine classifies the causes of disorders in the functioning of internal organs based on seven emotional states person: joy, anger, sadness, care, grief, fear, fright. An outburst of any of these seven emotions, prolonged or excessive manifestation of it, exceeding the protective capabilities of the human body, can cause mental shock, disruption of the functioning of internal organs, and ultimately 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 a person’s physiological functions, 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 promptly avoid natural pathogenic factors, as well as try to restrain your emotions.

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

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

Means used by our ancestors to strengthen vitality, be it indoor psychotraining or sports exercises and practice qigong in the fresh air - all represented effective preventive measures.

However, it is extremely important for doctors to prescribe treatment that would prevent the appearance or development of diseases. There are many methods of preventing disease through medications. The methods of smallpox prevention discovered by our ancestors represent a significant contribution of the Chinese to prevention and medicine. Probably this one infectious disease appeared in southern China in the 2nd century, and then, spreading to the north, 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.

Tea making competition.

Yuan Dynasty, 18th century.

Back in the 8th century, an effective preventive method was found, which consists of using the scabs of patients to cause a mild infection in healthy people. In the 17th century, it spread to other countries, and in 1796, the English doctor Edward Jenner invented the vaccination method. The rapid spread of this preventive method allowed the World Health Organization to declare on October 26, 1979, the complete disappearance of smallpox throughout the globe. We owe this to Jenner and the Chinese doctors. The achievement opened the way to the prevention of other infectious diseases. In recent decades, typhus, fever, Indian visceral leishmaniasis, measles, diphtheria, polio, and schistosomiasis are largely controlled through medical prevention.

Traditional Chinese medicine has also proven effective in treating cancer, cardiovascular disease, hypertension and other diseases. Therapeutic shoes with built-in magnets and medicinal plants, discovered quite 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 , – Tzu san li(10 cm below the knee on the outside) – improves the functions of the small intestine and stomach, strengthens the physical condition of the body.

Chamomile decoction, 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 pharmaceutical reglissa, refreshes and protects against sunstroke.

A decoction of ginger with the addition of burnt sugar has the properties of dispelling cold and preventing runny nose.

Autumn in China is often a dry season, and coughing is a common illness. A drug consisting of pear syrup Zuligao and syrup Erdungao 33, improves lung function and treats cough. A tincture of lotus root with crystalline sugar produces the same effect and is suitable for patients who expectorate mucus and blood.

Mutton is an excellent food in winter, but it is not suitable in summer as it is warm in nature.

Perilla leaves and ginger are the ingredients needed to prepare fish dishes and crabs. Tender ginger and fresh perilla leaves are pleasant to the taste.

Therapeutic exercises- daoyin.

Fragment of a drawing on silk. 168 BC e.

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

A tincture of azerole with honey is especially suitable for older people suffering from constipation, as it softens the arteries and makes bowel movements easier.

Broth made from soybean grains, to which rice is added, is very good for patients with nephritis or people with diseases of the heart and coronary vessels.

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 as it causes dizziness, eye irritation and tinnitus.

Thus, constant preventative exercises will help people improve their physical condition, prevent the spread of diseases and increase vital energy.

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

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

Chapter 4. On the importance of the smallest symptoms of disease

The difference between a wise man and a fool lies in their attitude to little things. Before The Art of War was published, Jiang Shan 34, the first Chinese strategist, wrote in his military treatise that Tao(the path, the principle of life) is born from small things and that trouble can be caused by small things. Chinese scientists have always attached great importance to the smallest things, because they knew that it is much easier to extinguish a spark than a fire that ignites from it. This conclusion, drawn from history, has been confirmed many times.

For example, Emperor Huan Zong of the Tang Dynasty, who reigned from 712 to 756, was so careless that it led to the rebellion of An Lushan and Shi Siming.

Doctors practicing 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 revolt became known even while he was the commander of the troops in Pinglu. But Huan Zong did not listen to the denunciations and, lulled by the general’s sweet speeches, appointed him ruler of three provinces, putting 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, since he was occupied only with singers and dancers. The rebels met no resistance and quickly captured Luoyang. Warlord Guo Ziyi managed to suppress the uprising after eight military campaigns. This was the beginning of the decline of the great Tang Dynasty. A harsh lesson worth pondering.

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

The “Canon of Huang Di on the Internal” says: “A good doctor thinks when the symptoms of a disease only appear on the surface of the body; the doctor does not begin treatment for the worse until the disease affects the muscles; the worst doctor does not begin treatment until the disease reaches the arteries and tendons; a bad doctor will not treat until the disease affects the six hollow organs (stomach, gall bladder, small intestine, colon, bladder and “three heaters”); The worst doctor will not treat until the disease affects the five dense organs (heart, lungs, liver, spleen and kidneys). Attacking a disease in these five organs means putting the patient on the brink between life and death.”

Damage to one organ can affect the condition of the others. Liver disease can affect the spleen, and spleen disease can affect other organs.

This passage talks about the important role that 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 doctor Bian Que, who lived during the era of the Warring States, visited, as Sima Qian writes in his “Historical Notes,” with Huan, the ruler of the Principality of Qi. Seeing that he looked bad, he decisively 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 get worse if you are not treated in a timely manner.” The ruler, not believing it, answered him dryly: “No, I feel fine.”

After the doctor left, he said: “What stupidity! 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 treatment is not started immediately, you will find yourself in a dangerous situation.” However, the ruler did not want to listen to him.

Another five 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 bother Huang, who remained calm. After another five days, after seeing Huan, the doctor left without saying a word. The ruler was surprised and sent one of his entourage to ask Bian Que about the reason for such a quick departure. “It’s easy to treat a disease,” he replied, “that only affects the patient’s skin; it’s enough to use a cold napkin. It is not much more difficult to treat a patient when the disease has not affected blood vessels, just do acupuncture. When the disease has affected the stomach and internal organs, there is still hope to cure the patient with the help of tinctures of medicinal plants. When does the disease strike? spinal cord- There are no means of salvation anymore. This is how things are with Ruler Huan.”

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

In Discourse on Febrile Illnesses, Zhang Zhongjing, a great physician of the Han Dynasty, admiringly tells this story and analyzes it as follows: “When the disease first begins to develop, the lesions are on the surface of the person’s body and do not reach either the blood vessels or internal organs. . It is relatively easy to treat if started early. However, if pathogenic factors are given freedom, they penetrate the body and displace the vital energy that resists 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, vital energy still remains affected. If the disease continues to develop, and we do not pay attention to our health, there is a risk of intensifying the disease to such an extent that life is in danger.” He recommends that people seek treatment immediately if they feel unwell and not follow the example of Lord Huan. This recommendation deserves the closest attention - any doctor should fight the disease especially decisively as soon as the first symptoms appear and begin appropriate treatment.

Today, when the cost of treatment is high, people should emphasize not only appropriate treatment, but also the need to initiate timely examination and diagnosis.

Evidence shows that adherence to this principle makes it possible to treat cancer, a disease that was previously considered incurable. Regular health checks make it possible to pre-diagnose tuberculosis, cancer, hepatitis and other diseases. It will help achieve good treatment results and 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 the Qin kingdom during the Warring States period, people in primitive society suffered from stagnation of blood and immobility (rigidity) of muscles and joints caused by heavy rainfalls and floods, "so they danced to maintain circulation qi in their bodies."

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

Dance, one of the early forms of the ancient Daoyin, depicted on a ceramic bowl from excavations in the Datong Principality of Qinghai Province, ranging in age from 4,000 to 10,000 years

Daoyin was widely used for medicinal purposes and health maintenance and during the Spring and Autumn and Warring States periods (770–221 BC). Usage daoyin in the fight against disease is described in detail in the Huangdi Neijing (The Yellow Emperor's Canon of the Internal), the earliest work on medicine preserved in China. One passage reads: “The Middle State (i.e. China) is situated on a damp plain and is inhabited by all kinds of living beings. The people there have a rich variety of food, but do little exercise, and as a result they suffer from weakness in cold extremities. The best treatment is exercise daoyin and heel massage..." The book also says that indigestion cannot be cured only with drugs, without the help of exercises. 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 at the school of Taoism. In search of naturalness and simplicity, he thought about “accumulating qi, to make the human body as flexible as the body of a baby.” The Book of Lao Tzu, which is a repository of his philosophical ideas, contains many descriptions of theories, principles and methods Qigong. An excerpt from his treatise reads: “The original qi, available 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, and qi Earth - with your mouth. This absorption must be very slow, deep and uniform.” Many scholars, both ancient and modern, view 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(vital essence, generative energy), qi(life energy) and shen(spirit) - the “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 were carved the following words: “Take a deep breath and lower the air into dantian. Hold it there for a while and then exhale as if it were growing shoots of grass until the air reaches the top of your head. With this method, vital energy yang will rise and yin- go down. Those whose life energy yang And yin will follow the destined path, they will live, otherwise they will die.” This is a fairly systematic interpretation of the theory of what we now call Qigong.

Part of an inscription describing Daoyin techniques that was discovered on a piece of jade dating from the Warring States period (475–221 BC)

During the Qin and Han dynasties (221 BC - up to 220), special works on qigong which is gaining great popularity among people like important tool preventing and treating diseases. Evidence of this is provided by two silk scrolls discovered in excavations of 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 exercises daoyin, and the methods used in these exercises. On another scroll there are 40 drawings depicting figures of both sexes and of various ages, dressed in various vestments and making 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.

Medical specialists 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 five animals", imitating the movements of a tiger, bear, deer, monkey and bird. Regularly practicing these exercises, he lived to a flourishing old age, when he was executed by order of the emperor.

Daoyin figures on a silk scroll from excavated Han Dynasty tombs on the outskirts of Changsha, Hunan Province.

Fragment of the drawing. 168 BC e.

Exercises daoyin gained the favor of literati and officials in feudal China, during the Western and Eastern Jin and Southern and Northern Sunnas (265–589), and were further developed both in theory and in practice. Ge Hong (281–341), a famous pharmacist and alchemist, argued 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 calm 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), a famous physician of the Southern and Northern Dynasties, was the first in China to collect records concerning Qigong. His collections contain exercises of 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 type of exercise qigong, in which various sounds are pronounced to provide a therapeutic 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. "The Main Treatise on the Causes and Symptoms of Diseases" edited by the imperial physician Chao Yuanfang contains 213 simple and practical methods daoyin and may be called quick guide according to medical Qigong. In his work “A Thousand Prescriptions for Emergency Cases,” Sun Simiao (581–682), the great physician of the Tang Dynasty (618–907), reflected not only traditional Chinese theories and methods qigong to maintain health, but also massotherapy practiced by Buddhists.

Discussions about qigong can be found in many medical works of subsequent dynasties. The book "Essential Kit for the Sacred Relief of Diseases", compiled in beginning of XII century by a group of imperial physicians of the Song Dynasty, contains two chapters on daoyin And qigong with detailed descriptions of using consciousness to control flow qi(internal energy) in the body to treat diseases. Therapeutic Use daoyin was also discussed in the book “Secrets of Staying Healthy,” 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 an art of healing was not practiced as widely as during this period.

Towards the end of the Qing dynasty qigong began to decline under the pressure of feudal oppression and the intervention of imperialism. During the early period of the Republic of China (1912–1949), some books on qigong, but most of them were of little value, with the exception of Yin Shi Ji (Methods of Quiet Sitting), written by Jiang Weiqiao, which was warmly received due to its in simple language And practical approach. However, in general, qigong was forgotten and on the verge of extinction. Fortunately, in the early fifties of this century, under the popular regime, it was brought back to life. First qigong was declared a national treasure in China, and then UNESCO classified it as a world cultural heritage treasure.

Chapter 5. Health depends on working on yourself

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 sustained the military. In Sun Tzu's The Art of War, the author lists five essential qualities of a military leader: wisdom, loyalty, benevolence, dignity and rigor. On the other hand, it denotes a number of dangers that await warriors.

If they are reckless, they risk being caught and killed; if they are cowardly, they risk being captured; if they are irritable, they risk finding themselves in a funny position; if they are proud and very concerned about their authority, they risk being insulted; If they show excessive sympathy for people, they risk suffering. The author emphasizes: “A military leader must have dignity. Without this, he is unable to command effectively, and without a good commander, the army cannot achieve victory. That is why dignity is like the arms of an army.”

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

Based on such observations, doctors came to the conclusion that moral education and improvement are very important for health. In the “Canon of Huang Di on the Internal” in chapter one it is said that self-improvement is the road to health and longevity.

Doctors who practice traditional Chinese medicine recognize that self-improvement allows one to develop moral qualities such as friendliness, 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 risks becoming a victim of illness. All this is written down in Huang Di’s Canon on the Inner: “If you are filled with all kinds of desires and worry all day long, it will harm your health. If, having fallen ill once, you continue to behave unrestrainedly, you may not recover.”

Physician Sun Simiao (Tang Dynasty) writes in his essay “A Thousand Golden Prescriptions for Emergency Care” 36: “He who strives for improvement must be benevolent by nature. This will help him avoid all types of evil and resist all diseases. This is the main means of keeping yourself in good health.”

To achieve this goal, you must have greatness of spirit and never enter into conflict with anyone. Our ancestors said that a good name and the desire to benefit society are better than weapons. Writers Wang Xianjin and Hu Wenhuan (Ming dynasty) recommended striving for fame and prosperity as little as possible, and leading a simple and quiet life.

Eight immortals. Carved lacquer box. XVIII century

In a collection of his works, Lu Yan gives 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: “The Buddha is merciful, just like all immortals. How does it happen 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 mean that one must stop thinking or acting; on the contrary, one must alternate between intense activity and rest, work with dedication, not allowing various extraneous thoughts to take over oneself. Then you can maintain normal physiological functions of the body and live a long time.

The “Huang Di Canon on the Inner” says that harmony in the emotional sphere leads to peace of mind and self-concentration, helps to avoid outbursts of anger and thereby protects organs from pathologies.

The significance of Sun Simiao’s great contribution to traditional Chinese medicine is described in the treatise “A Thousand Golden Prescriptions for Emergency Care” and “Additions to the “Thousand Golden Prescriptions”. He knew how to maintain himself in good physical condition and mental balance. His lifespan fully confirms his theory.

It is obvious that Traditional Chinese Medicine's views on spiritual cultivation are really matters of worldview. Benevolent and generous people who pursue noble goals and do not allow worries to overcome them become long-livers.

Chapter 6. Natural environment and health

Man lives surrounded by nature. In order to select 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 camp, it should choose high ground, avoiding low and damp places or sunny and damp places. She must position herself comfortably, organize supplies, and protect herself from various diseases, which will ensure her victory.” This principle, proclaimed by Sun Tzu, is also very valuable for choosing a place to live.

In the book “How to Live Better?” (“Yangshengfuyu”) scientist Chen Jiru (Ming dynasty) writes that “a person should arrange his home in an elevated, sunny place, which allows him to protect himself from diseases.” Today we understand this well. An adult inhales 15 cubic meters of air per day. Fresh air, rich in oxygen, nitrogen and anions, is very important for metabolic processes in the human body, while pathogenic and saturated harmful substances the atmosphere seriously affects health. Numerous respiratory diseases, such as asthma, bronchitis, lung or stomach cancer and myocardial infarction, are associated with air pollution. The Good Conversations of the Elderly (Laolao Henyan) 38 states that “low and damp areas are inconvenient for living” and that “houses can protect us from problems caused by moisture.”

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

All people understand perfectly well that a sunny place is healthier than a dark place. The sun not only has the property of killing germs, protecting us from diseases, healing and warming the atmosphere, but it also affects the state of the human soul. The period of maximum illumination makes us feel happy and is beneficial for health.

The Good Talk for Older People says: “Healthy housing is one that is built on free, open to the sun a place with a large yard 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 housing on a mountainside, facing the riverbed, in a fertile area with a favorable climate for living and clean springs.” His point of view is exactly the same as that of Sun Tzu, who spent 102 years in the place of his choice.

The dwelling must be located near a source of water, in an accessible place. Water is indispensable for human existence, and clean water, rich in microelements, is beneficial for health. On the other hand, water is necessary for plants; it beautifies the surrounding area. That is why our ancestors recommend “building 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 equal ease of access to both the boat and the wagon.”

If you settle in such an environment, then, obviously, the person will be healthy and live long life. Therefore, Buddhists and Taoists, wanting to gain 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 gave way to wild animals. And then a sage came, who began to build dwellings in the trees in order to protect himself from wild animals. Gradually the population increased, people declared the sage king and named him Yuchaoshi. The Yuchaoshi Initiative was the first attempt by human beings to adapt natural conditions to their needs.

Today modern conditions allow you to improve your home so that it is suitable for living. You can plant flowers and trees in courtyards and on balconies, and if conditions permit, create 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 favorable for strengthening physical health.

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

In addition, windows should be opened from time to time to ventilate the room and expose it to sunlight. Windows should remain half open in summer and should be opened regularly in winter. It is necessary to periodically sweep the yard in front of the house to maintain cleanliness and avoid contamination of the home. This practice helps prevent disease and prolong life.

Chapter 7. Excess in everything is a lack

Great doctors of the past emphasized that we are made up of 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 fancy food, a lot of meat, and especially fatty meat.

With the growth of people's living standards, eating only to satisfy hunger has become quite a rare occurrence; it often happens that a person cannot resist the temptation of good food. One Yuan Dynasty scholar argued that “abundance on the table is the cause of many diseases.” According to our ancestors, if we consume a lot of meat, chicken, duck, fish and grains prepared in various ways, there is a risk of “high internal heat” that can cause toxicity, boils, coughs, diabetes and carbuncles. This correlates with the approaches of modern medicine, according to which overeating leads to obesity, diseases of the cardiovascular system, diabetes, hypertension, atherosclerosis, blood poisoning caused by boils and other abscess formations.

When 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 that food does not reduce the protective functions of cells. We must also keep in mind immunity against certain infectious diseases. The classics of Chinese medicine say: “Preference for salty foods increases the heart rate and affects the complexion, preference for bitter foods weakens the skin and promotes hair loss, spicy foods lead to hardening of tendons and whitening of nails, preference for sour foods contributes to aging of muscles and discoloration of lips, sweet foods strengthen mouth diseases and baldness.”

What diet is optimal for health?

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

“Huang Di’s Canon on the Inner” allows us to conclude that Moderate nutrition is a decisive factor for good health and longevity.

The concept of “eating in moderation” includes five aspects.

Firstly, 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 “rough” food, meat and vegetables, is especially necessary for older people who, due to weakening of Yin and digestive functions, easily tolerate fasting, but cannot digest too much food. food. Here we should recall the following proverb: “You should not eat or drink when there is no hunger or thirst. When the desire to eat arises, then a lot of food may not be enough; when there is no desire, then even a single piece 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 a light breakfast, avoid alcohol in the evening, eat a lot or, conversely, too little food. There should be 4-5 hours between meals to allow it to be digested. So we should have breakfast at 7 am, lunch at noon and dinner at 6 pm.

Thirdly, it is necessary to ensure that you do not consume at all or take in small quantities those foods that are not necessary or useful for nourishing the body. The famous physician Zhu Dan-si of the 40th Yuan Dynasty (1281–1358) recommends not consuming strong wines, very fatty foods, fried, spicy or very sweet foods.

Fourthly, the process of eating should be characterized by such parameters as “warmth”, “slowness” and “softness”. By “warmth” we mean that in both summer and winter you should eat warm food, and not raw or cold food, because cold food is harmful to the stomach and spleen. By “slow” we mean that food must be chewed and swallowed slowly to allow the digestive organs to absorb as much nutrients as possible. By “tenderness” we mean cooking tender foods and avoiding hard and indigestible foods. Older people's food should be especially "well-cooked, lukewarm and soft" as it is easier to digest. At the end of his life, the great poet Lu Yu of the Song Dynasty (1125–1210) composed a poem in which he wrote that rice broth was necessary for longevity.

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Yun Long
Chinese medicine for health and longevity

Traditional Chinese medicine was the first to put into practice the principles of the martial arts of Sun Tzu, formulated 2,500 years ago. Yun Long, a Sun Tzu scholar and physician, authored a book of traditional Chinese medicine based on military doctrine.

Preface to the Chinese edition

More and more people in the world are becoming disillusioned with the methods and approaches of Western medicine and are beginning to become interested in original systems of healing and self-regulation. Who is to blame for such a sad outcome of the industrial era? Experts - doctors, sociologists and futurologists - blame this primarily on scientific and technological progress itself. The acceleration of the pace of life, the increase in the number of stresses, the deterioration of the environmental situation and the high concentration of 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 of the immune system, and immunity, unfortunately, is practically not treatable with modern chemicals.

However, there are countries where, despite high population density and not very favorable ecology, 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 at the state level of traditional Chinese medicine (TCM), which, unlike Western medicine, considers the body as a single integrated system, and, first of all, seeks to strengthen the patient’s immunity so that he himself can restore his health. The other is a thousand-year-old culture of maintaining health through special exercises.

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

“Sun Tzu's Art of War,” 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 martial art described in it were first applied in practice by traditional Chinese medicine. The great doctors of Ancient China: Bian Que (the Warring States period), Sun Simiao (Tang Dynasty), Zhang Jinyue (Ming Dynasty) and Xu Ta-chun (Qing Dynasty) argued that “preventing diseases is like repelling enemy attacks,” “medical treatment is like fighting an enemy,” “preparing a recipe is like deploying troops,” and “the effect of medications is like corporal punishment.” These profound 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 physician, developed the ideas of ancient physicians, 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 from each other in content and at the same time closely related to each other in that they provide descriptions of not only typical examples of diseases, but also new concepts that bear the imprint of philosophical wisdom. A truly scientific character, richness of content, ease of reading and educational insight, combined with practical recommendations, place this book in the category of a reference book. It is designed to inspire you to maintain peace of mind and maintain good health. Reading it will be especially useful for those who practice traditional Chinese or Western medicine, since the application of military doctrine in treatment or self-regulation will help them achieve miracles.

Theoretical foundations of Chinese medicine

The main theoretical principles of traditional Chinese medicine and Sun Tzu's The Art of War were published in the same era. It is clear that medical theories and military treatises bear the imprint of their time, using similar terminology in studying and solving problems such as the ratio Yin and Yang, lack ( Xu) and excess (shi), attack ( gunfa) and strengthening ( tiaoyang), pathogenic energy (xie qi) and vital energy (zheng qi).

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 warfare.

YIN YANG

In the era of Springs and Autumns and during the period of the Fighting States (720–221 BC) concepts Yin And Ian served a number of philosophers in order to solve certain philosophical problems and understand the world. Later, a doctrine called “Yin-Yang” 1 arose. In "Suwen" 2, the first treatise of the "Canon of Huang Ti on the Internal", its author explains Yang and Yin in the following way: "Yin and Yang constitute the general law of the Universe, their relationship allows us to analyze and explain various phenomena and the objective course of development, the causes of all changes and the internal basis of the birth of all things, their evolution and death. Since the endless change of the world is determined by the relation Yin And Ian, then for the diagnosis and treatment of diseases one should proceed from this fundamental position.”

Diagram of the Great Limit, symbolizing powers Yin And Ian

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

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

First, it implies 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, Ian denotes everything that has the properties of clarity, uplift, dynamism, fullness, outward focus, warmth and lightness. Against, Yin denotes everything that has the properties of decline, calm, weakness, inward focus, coldness and heaviness. Yes, the sky is

Yang, and the earth - Yin, Sun- Ian, 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) is Yang, and blood is Yin. Of the twelve meridians of the human body, six are on the outside - Yanskie, and six – with internal Yin. For each organ, its morphological part is Yang, and its 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 due to 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 - Yang predominates Yin. When patients suffer from high fever, they experience symptoms of "emptiness" Yin"- this is thirst or dry skin, which indicates “excess Yang." Treatment in this case is to eliminate the patient's fever and give water. On the other hand, fever may be caused by a lack of Yin, since the initial shortage Yin unable to control Yang. In this case, treatment consists of enrichment Yin so that the water extinguishes the fire and the heat disappears.

Secondly, Yin and Yang form a unity of opposites. This has a double meaning.

On the one side, Yin and Yang depend on each other. Without Yin can't be Yang. Without vital energy (Ian) 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 the harmony Yin and Jan. Treatment of illness is ultimately about balancing Yin and Yang in the human body.

On the other side, Yin and Yang can transform into one another. Excess Yin ends with a transition to Yang, and excess Yang is transformed into Yin. This statement of our ancestors confirms the change in temperature throughout 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 ​​​​how the situation will change. A weak army can be stronger and defeat a powerful enemy if it is well organized.

If the disease is treated 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).

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

In "Suwen" you can read the following: “Heaven and earth are coexistence Ian 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 in the era of Spring and Autumn and during the period of the Warring States. 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 the general concept that explains the origin of all things, their unity in their enormous diversity.

Tree: Flexible and weak in appearance, plants grow and symbolize irresistible vitality. The human liver and tendons are considered the same, since these organs are endowed with great vitality.

Fire: lively and warm. Fire brings to mind the sun, which made it possible to create all living things. The heart, which constantly forces blood to circulate throughout the human body, as well as the tongue, 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, as well as one of the dense organs - the spleen - are considered things of the same nature.

Metal: by its nature it exhibits the ability to kill and represents the cool wind of autumn when the leaves fall. It is believed that the nature of metal is light.

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

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

There are connections of two orders between the five elements.

First, the five elements feed or give birth to 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.

Chapter 34 of this book states that “when diagnosing a particular liver disease, it is necessary to prescribe a medicine that acts primarily on the spleen, in order to tonify its energy, thereby preventing its disease.” This knowledge is based not only on practical experience, but also on the philosophical point of view, according to which the tree (liver belongs to the element "wood") "overcomes" the earth (spleen belongs 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 embrace all things and all phenomena of the world.

All things are interdependent and lose their meaning if their relationships are broken. And it seems that not a single example can be found that casts doubt on the theory of the five elements.

In the process of its development, the doctrine "Yin Yang" and the five element theory were combined to form a theory that the ancient Chinese applied to astronomy, geography, the calendar, the arts, agriculture, cooking, feng shui, warfare, 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 Ian kidneys, heart, meridians, etc. Chinese doctors practicing Western medicine cannot deviate from the influence of this theory and use the concepts Yin And Ian to indicate a positive or negative result of an analysis or examination.

XIE YI 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 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 may relate to both natural phenomena and 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).

Xie, also called xie qi, means anger, cruelty, injustice and everything that harms society and the welfare of individuals. In traditional Chinese medicine se can also be natural and human in nature. If the changes in the six above-mentioned “blows” respectively exceed the limits of normality and human adaptability, then they can become negative factors, as well as pathogenic factors (xie qi). An imbalance or excessive concentration of pathogenic factors can damage health, and in the most severe cases, cause illness. Doctors who practice traditional Chinese medicine also call xie qi pathogenic energy.

Vital energy ( qi), blood ( xue), clean body fluids ( jing), turbid body fluids ( e), vital matter ( ching) and spirit ( shen) are elements of the normal functioning of the body, as well as positive factors of human existence, allowing it to resist the effects of negative factors.

Negative factors themselves can also be human in nature. Overwork and too much mental stress can harm the body's functions and cause nervousness, insomnia, gum inflammation, and constipation. All these symptoms are called “fever” by traditional Chinese medicine doctors, i.e. 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 V Xie Qi. In traditional Chinese medicine it is customary to say: “Any excess of vital energy is ‘fire’.” When a person’s body is exposed to certain influences, he suffers, for example, from stagnation of phlegm, blood or moisture, and his physiological functions are impaired, this can lead to new diseases. As a result, stagnation of phlegm and similar disorders are also called Xie Qi.

It is obvious that the ratio se And zheng relatively. When certain boundaries are crossed, positive factors can turn into negative ones. Thus, blood is necessary for the functioning of the body, but it can become a negative factor if it stagnates. From a medical point of view, the same climatic conditions can cause diseases in some people but not 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 and weak. In the “Canon of Huang Di on the Internal” it is written 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 to maintain good health. However, even a person in good health runs the risk of becoming a victim of the disease if he is faced with an exceptionally strong negative factor. That is why the “Canon of Huang Di on the Inner” recommends avoiding unfavorable air currents and winds. And to prevent AIDS, for example, unwanted relationships should be avoided.

XU Y SHI

Shi means profit, predominance and excess, as well as Xu, its opposite means lack, backwardness and lack. In warfare, it is recommended to “avoid strength and go towards weakness,” to use tactics that consist of 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 an undefended city, the famous politician of this era, Zhu Geliang, resorted to the “empty city” strategy in order to save the situation.

When checking the health of their patients, doctors practicing traditional Chinese medicine divide them into “strong” and “weak”. When diagnosing diseases, they divide them into two categories: “diseases of excess” and “diseases of deficiency.”

The first category is characterized by an excess of pathogenic energy, and it should be treated according to the principle of weakening. It is necessary to use diaphoretic drugs for diseases caused by exogenous pathogenic factors, in which excess pathogenic energy remains on the surface of the body. It is necessary to use emetics in case of toxicity or indigestion. If you are constipated, you should take a laxative. If there is stagnation of blood, it is necessary to take a medicine that increases blood circulation. Antipyretics should be used to eliminate excess body heat; diuretics – for swelling and difficulty urinating. With regard to diseases of excess of the five dense organs, such as heart heat, 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 include impatience, irritability, dizziness, tinnitus, should be treated xie qing wan 4 . For kidney fever, the symptoms of which are insomnia, involuntary ejaculation and increased sexual desire, you can use zhi bo di huang wan 5.

“Insufficiency” 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. Si wu tan 7 – for blood deficiency, the symptoms of which are a waxy complexion, irritability, insomnia and hypomenorrhea. Liu Wei Di Huang Wan 8– in case of insufficiency Yin, Symptoms include hot extremities, red cheekbones, night sweats and weak pulse. Jin gui shen qi wan 9 – in case of shortage Ian, symptoms of which are cold extremities, watery stools, copious, clear urine and weak pulse.

Dense organs also have a variety of symptoms of failure. Before prescribing this or that tonic medicine, the doctor must determine the location and nature of the pathologies based on clinical symptoms; this could be, for example, a lack of vital energy, blood deficiency, Yin or Ian heart, liver and other organs.

It is not difficult for doctors who practice traditional Chinese medicine to recognize all types of lesions caused by excess or deficiency. However, sometimes it happens that a disease is characterized by a lack of vital energy and an excess of pathogenic energy. In this case, it is difficult to determine what the ratio of vital and pathogenic energy is in the human body. The fundamental principle of treatment is to use both strengthening and relaxing drugs simultaneously, but in order to be able to accurately determine the dose of both strengthening and relaxing drugs and the order of their use, 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 agents. At the same time, cancerous tumors lead to a lack of vital energy, which must be replenished with strengthening agents. However, relaxing drugs harm vital energy, and strengthening drugs simultaneously nourish pathogenic energy. It can be extremely difficult to separate the main from the secondary.

An even more difficult problem is recognizing false symptoms. It turns out that diseases of “redundancy” have symptoms of “insufficiency”, and, conversely, diseases of “insufficiency” have symptoms of “redundancy”. Ancient doctors tried to warn their patients by saying that "extreme deficiency manifests itself as symptoms of excess, and extreme excess manifests itself as symptoms of deficiency." Thus, some women suffer from blood stagnation, which gives symptoms of “deficiency” such as amenorrhea, weight loss and dry skin. In this case, a diagnosis of “deficiency” may be mistakenly made. In fact, patients should be prescribed yes Huang Zhe Cun Wan Yu, to eliminate blood stagnation. The true symptoms of this disease can be seen on the tongue - these are isolated red spots or continuous redness - in addition, the pulse is not weak, but strong. As medical writings show, misdiagnosis is not that uncommon, since man is not without sin.