Lao-Zhuang's health-preserving ideas are based on the theoretical basis of "respecting Tao and virtue", "harmony between man and nature", and "conforming to nature", and have derived a whole set of life-preserving systems.
Health preservation, for Lao and Zhuang, is "a wise and practical activity to reasonably settle, operate, and regulate life. It can be divided into a spiritual realm meaning and a realistic experience meaning." The person and life complement each other, which constitutes the content of Lao and Zhuang’s health-preserving thoughts.
The thought of health preservation is an important part of Lao-Zhuang’s theory and a concrete manifestation of Lao-Zhuang’s philosophy of life, covering many aspects. Rebirth of the body is the premise of Lao Zhuang's thought of health preservation.
The way to nourish "body" and "life" is to respect life, enjoy life and maintain hygiene. We should pay attention to body as if it is a serious illness, value life and know the severity. Then, life can be fully regenerated and longevity.
Embracing oneness and admiring softness is the foundation of Lao and Zhuang’s thoughts on health preservation. The method of maintaining "oneness" and "softness" is to return to simplicity, know the male and guard the female. In this way, life can hold on to the oneness and the softness. Almost strong.
Quietness, tranquility and optimism are the focus of Lao-Zhuang’s health-preserving thoughts. The health-preserving methods of "quietness" and "da" lie in being clear and inactive, adapting to the times, and cultivating knowledge with tranquility. Therefore, life can achieve emptiness. Stay calm and be at ease.
Pure heart and few desires is the main theme of Lao and Zhuang's health-preserving thoughts. The way to maintain the "heart" and "low desires" is to be content and contented, to be indifferent and nameless, to nourish the heart by fasting, to be simple and to have few desires, and to be able to live. Live forever.
The key to Lao and Zhuang’s health-preserving ideas is to nourish both spirit and form. The way to nourish both spirit and form is to nourish qi, love essence, and combine movement and stillness. Only when the two are mutually nourished can life form essence. Everything.
Modest and non-competitive is the law of Lao and Zhuang’s health-preserving thoughts. The health-preserving methods of "humility" and "non-competitive" are to stay at the bottom, hide and be humble, and be like water that is kind to the bottom and used by females. Only when we are weak and have the spirit of living that we dare not go before the saints can our lives be immortal.
Both Laozi and Zhuangzi cherished and valued life. From Laozi's "Health Preservation" to Zhuangzi's "Health Sutra", a rich philosophy of life and health preservation was formed.
The main idea of ??Lao and Zhuang’s idea of ??health preservation is to value one’s body and be reborn “but not to despise things”.
There are a lot of propositions about life care in "Laozi" and "Zhuangzi", which reveal Laozi and Zhuangzi's awareness of rebirth and their attitude towards cherishing life.
Among them, words such as "guisheng", "shengsheng", "immortality", "whole life" and "dasheng" are the expressions of Lao and Zhuang's thoughts on rebirth and health preservation. In Lao Zhuang's view, valuing oneself and paying attention to life is the first stage of life care; caring for the body and supporting life is the second stage of life care; and living a long life is the third stage of life care.
In other words, body preservation and rebirth are the initial stages of Lao-Zhuang’s life care, health preservation and health preservation are the development stages of Lao-Zhuang’s life care, and longevity and longevity are the final stages of Lao-Zhuang’s life care.
Lao and Zhuang have uniquely elucidated the principle of health preservation and rebirth from different perspectives, but the essential connotation of their thoughts is basically the same.
Being in serious trouble and not fighting is the embodiment of Laozi's thoughts on rebirth and health preservation. Based on Laozi's thoughts, Zhuangzi also proposed the method of rebirth and hygiene.
Treating serious trouble as one's own is one of Lao Tzu's attitudes towards life.
"Laozi·Thirteenth Chapter" says: "Favours and disgrace are like shocks, and great troubles are as precious as the body."
"Laozi" contains rich thoughts on cherishing the body, and the importance of the body. Thinking demonstrates Laozi’s concept of nourishment and awareness of life. "Han Feizi·Jie Lao" states: "Those who love their children are kind to their children, those who are reborn are kind to their bodies, and those who value their merits are kind to their affairs."
This sentence well explains Lao Tzu’s thoughts of noble body and rebirth.
In Lao Tzu's view, one should value one's body as seriously as one should pay attention to serious dangers, not to change one's situation due to external things, and not to damage one's body with honor, disgrace, or disaster.
Only by doing this can life last.
Based on the perspective of health preservation, Laozi advocates cultivating one’s moral character and nourishing one’s body and state. He believes that valuing one’s body is not only the prerequisite for a long life, but also the cornerstone of governing the world.
"Laozi Chapter Thirteen" said: "If you value your body as a person in the world, if you can send it to the world; if you love your body as a person in the world, if it can be trusted by the world."
Those who govern the world A monarch should first value his own life and cherish his own body. Only in this way can the world be entrusted to him. On the contrary, if a monarch despises his own body and uses his own life lightly, he will lose the basis for governing the country.
In short, rulers should not be aloof and consider themselves the monarchs of the world, but should govern the world on the basis of respecting and loving their bodies.
"Laozi·Chapter Twenty-Nine" said: "The world's magical weapons cannot be used. Those who try to do it will fail, and those who insist on it will lose it."
In Laozi's thoughts, "The world" is not an ordinary thing, it is sacred and precious, and cannot be possessed by force, otherwise it will be lost forever. Therefore, Laozi believes that only by serving the world with a "noble body" attitude, can the world be well governed, and the people be able to have sweet food, beautiful clothes, comfortable homes, and happy customs. Although there are armored soldiers and boats and chariots, they are useless; the people only know that there is a monarch. , rather than praising, fearing or loathing the ruler.
This is Lao Tzu’s main concept of supporting the body and the country, that is, not only supporting the individual’s livelihood, but also supporting the livelihood of the people in the world.
Rebirth not only conveys Laozi’s philosophy of cultivating one’s moral character and governing the world, but also presents Laozi’s knowledge and understanding of life itself.
The "body" of Laozi's "noble body" is the truth of life and the understanding of the essence of life.
From the perspective of life maintenance, Laozi also put forward the ideological proposition that "a man who has nothing to do with life is a wise man who values ??life."
This means that life is the highest value of human beings.
For Lao Tzu, valuing one's body is different from "self-valuing". People who think "self-valuing" will not "love themselves" and will not "view their bodies, their families, and their hometowns." In the countryside, one should look at the country through the country, and the world under the world, and care for others; those who are "self-esteem" do not "know themselves", their sharp edges are exposed to the outside, and their pride is full of inside, and they do not know how to hide it at the right time, which ultimately harms themselves. people.
Lao Tzu believes that people who are good at nourishing life cherish their own lives, and do not harm their nature and harm their lives if they do not nourish their lives. People who are good at cherishing their lives know how to hide their sharp edges and do not use their lives lightly and lose it. Its authenticity.
In addition, Laozi’s idea of ??valuing the body is also a reflection of his view of the body.
The concepts of essence, qi, soul and softness in "Laozi" are also Laozi's thinking on the body.
From "having a body" to "having no body", "valuing the body", "loving the body" and "valuing life" are the overall structure of Laozi's view of the body and life.
Therefore, Laozi advocates the idea of ??rebirth, moderation, and contentment, believing that doing so can reduce risks, suffer less losses, and is the safest.
Not war is another manifestation of Laozi’s thought of rebirth and health preservation, and it is also an important part of Laozi’s outlook on life.
"Laozi Thirty-one Chapter" says: "Soldiers are an ominous weapon and are not the weapons of a gentleman."
Laozi believes that "soldiers" are an ominous symbol. It will destroy the life of all natural things and disrupt the normal social production order of the people.
This concept highlights Laozi’s view on health preservation and his concern for the lives of all things. It is a reflection of Laozi on the era in which he lives.
Because in the era where Lao Tzu lived, there were frequent wars, thorns and thorns in the natural world, and constant disputes in the man-made world. People not only used their own lives lightly, but also used the lives of others lightly, resulting in the lack of life for all things. The cultivation of heaven and earth; so Laozi believes that war is a harmful behavior.
So Laozi sighed: "Where the teacher is, there are thorns. After the army, there will be bad years." He also said: "Those who kill people should mourn and weep. If they win, they should be punished with funeral rites." . "
Faced with this harmful act, I responded with a funeral ceremony.
In Lao Tzu's view, war is a tragic thing, and people should fight in a calm manner when war is forced to be launched.
Even if the war is won, people should treat it with sadness and greet it with funeral ceremonies.
This is because people do not value their own lives, do not care for the lives of others, and have no awareness of rebirth.
Here, Lao Tzu treats war in a funeral manner, aiming to call on people to cherish life, respect life, and protect life.
Lao Tzu believes that the cause of war is that people do not understand how to nourish life.
War is a reflection of people's inner desires and dissatisfaction. It triggers people's disputes over money, goods, fame, fortune, and wealth, causing them to lose the way to maintain their lives.
"Laozi Zhigui" records: "The reason why people care about their lives and treasures, take advantage of dangers and narrow confines, violate heavy prohibitions, go to the sword, take risks, ignore their own lives, and gain profits for the right, is He wants the honor of fame and wealth. "
Faced with these disputes, Lao Tzu couldn't help but ask: "Who is more related to fame or wealth?", Heshang. The public note says: "If you are famous, your body will be withdrawn. If you have too much wealth, you will harm your body. If you are interested in getting benefits, you will be sick."
This sentence reflects Laozi's indifferent view of fame and wealth and his emphasis on the body. concept of health care.
Lao Tzu believes that external fame, wealth, goods, gains and losses are trivial compared with life. The reason is that "the pursuit of profit in life is the source of death; without a body to benefit, it is the source of death." The root of life."
Therefore, Laozi advocates that people change their attitude towards war and pay more attention to life, so as to learn the way of whole life.