道家養(yang)生(sheng)功是從收(shou)心求靜入手，以達到(dao)(dao)滋養(yang)精(jing)(jing)氣(qi)、固本強身(shen)、祛除疾病、延年(nian)益壽的養(yang)生(sheng)良法。道家認為，維護人(ren)的生(sheng)命的基本元(yuan)素是精(jing)(jing)氣(qi)，精(jing)(jing)氣(qi)充足則(ze)身(shen)體(ti)強壯，精(jing)(jing)氣(qi)不足則(ze)身(shen)體(ti)衰弱，精(jing)(jing)氣(qi)枯(ku)竭則(ze)人(ren)歸死(si)亡。一般說來，人(ren)在青年(nian)時期精(jing)(jing)氣(qi)旺(wang)盛，收(shou)支平衡，故無疲(pi)困之憂；而(er)人(ren)到(dao)(dao)中年(nian)則(ze)精(jing)(jing)氣(qi)漸虧，入不敷(fu)出。越(yue)往后“赤字”則(ze)越(yue)大(da)，身(shen)體(ti)則(ze)日衰，如果(guo)不懂節制情欲，精(jing)(jing)虧體(ti)衰則(ze)更迅速。道家養(yang)生(sheng)功就是教導人(ren)們如何通(tong)過自我修煉，養(yang)精(jing)(jing)蓄(xu)銳，把虧損了的精(jing)(jing)氣(qi)補(bu)回來。
道(dao)家養生功以收心求靜為(wei)基礎，這叫做修性(xing)；以養精固本為(wei)歸宿，這叫做養命。修性(xing)必須落實到養命之上，故此稱為(wei)性(xing)命雙(shuang)修。道(dao)家養生功既能使人轉弱為(wei)強，驅除疾病，恢(hui)復(fu)健康，而且(qie)能補腦養神(shen)，增長智慧。
道家養生功的創始人是老子，傳承至今己有二千多年的歷史。養生之道歷史悠久，據文字記載可以追溯到遠古的龍馬負圖、伏羲觀象畫卦(gua)時代。據傳，伏羲氏(shi)仰觀天(tian)文，俯察地理，近(jin)(jin)取諸(zhu)身，遠取諸(zhu)物而成(cheng)(cheng)先(xian)天(tian)八(ba)卦(gua)，后(hou)來經周(zhou)文王將先(xian)天(tian)八(ba)卦(gua)演變為后(hou)天(tian)八(ba)卦(gua)。八(ba)八(ba)六十四(si)卦(gua)三百八(ba)十四(si)爻，可以說是(shi)盡性命之(zhi)理，寓(yu)養生之(zhi)道，遠在六合之(zhi)外，近(jin)(jin)于一身之(zhi)中。我們的祖先(xian)運用(yong)這(zhe)些理論，經過不斷(duan)地實踐和總(zong)結(jie)，逐漸形成(cheng)(cheng)了一套祛病強(qiang)身、行之(zhi)有效的養生功法。
老子提倡“虛無”或“無為(wei)(wei)(wei)”，虛中(zhong)有實(shi)，無中(zhong)生有，認為(wei)(wei)(wei)萬物從(cong)虛無中(zhong)來(lai)，在養生上則是虛其(qi)(qi)(qi)心而實(shi)其(qi)(qi)(qi)腹，從(cong)而強(qiang)其(qi)(qi)(qi)身而壯其(qi)(qi)(qi)骨。“無為(wei)(wei)(wei)”實(shi)是無不(bu)為(wei)(wei)(wei)，指存(cun)(cun)無為(wei)(wei)(wei)之心，而行有為(wei)(wei)(wei)之法，即存(cun)(cun)無守有；”恍恍惚(hu)惚(hu)其(qi)(qi)(qi)中(zhong)有物，杳杳冥(ming)冥(ming)其(qi)(qi)(qi)中(zhong)有精”。
道家尊老子為始祖。道家養生功的理論基礎可歸結為一個“道”字。道是什么呢?老子《道德經》云(yun)(yun)：“吾不(bu)知其名，強名之(zhi)日(ri)‘道’。”又云(yun)(yun)：“無(wu)(wu)名天(tian)地(di)之(zhi)始：有名萬(wan)物之(zhi)母。“其大無(wu)(wu)所不(bu)包，其細無(wu)(wu)所不(bu)入，生(sheng)天(tian)育地(di)，至(zhi)(zhi)高至(zhi)(zhi)大。道生(sheng)一，即無(wu)(wu)極：一生(sheng)二，即太(tai)極。太(tai)極生(sheng)兩(liang)儀，兩(liang)儀分四(si)象，四(si)象分八卦，八八六(liu)十(shi)四(si)卦，三百八十(shi)四(si)爻，盡性命之(zhi)理(li)，寓養生(sheng)之(zhi)道。
具(ju)體到(dao)(dao)人(ren)身(shen)(shen)而(er)(er)(er)言，未有(you)此身(shen)(shen)，先(xian)(xian)有(you)此炁(qi)(qi)(qi)云，此炁(qi)(qi)(qi)即無極(ji)(ji)，又謂先(xian)(xian)天(tian)真(zhen)一(yi)之(zhi)(zhi)炁(qi)(qi)(qi)。俗(su)說(shuo)先(xian)(xian)天(tian)不(bu)(bu)足(zu)，是(shi)(shi)(shi)指(zhi)秉受(shou)父母之(zhi)(zhi)先(xian)(xian)天(tian)真(zhen)一(yi)之(zhi)(zhi)炁(qi)(qi)(qi)不(bu)(bu)足(zu)。故(gu)道家不(bu)(bu)但(dan)把此說(shuo)成(cheng)是(shi)(shi)(shi)先(xian)(xian)天(tian)地之(zhi)(zhi)始萬物之(zhi)(zhi)母，而(er)(er)(er)且把人(ren)也看成(cheng)是(shi)(shi)(shi)個(ge)(ge)小天(tian)地，看成(cheng)是(shi)(shi)(shi)由(you)無到(dao)(dao)有(you)，由(you)生(sheng)(sheng)(sheng)到(dao)(dao)死(si)的(de)(de)(de)過程。并且通過運用功(gong)法(fa)(fa)延長(chang)壽命(ming)，推(tui)遲衰(shuai)老(lao)的(de)(de)(de)過程，甚至做(zuo)到(dao)(dao)返(fan)老(lao)還童。那么道家的(de)(de)(de)功(gong)法(fa)(fa)是(shi)(shi)(shi)怎樣使人(ren)返(fan)老(lao)還童呢?它是(shi)(shi)(shi)以八(ba)(ba)八(ba)(ba)六(liu)十(shi)(shi)(shi)(shi)(shi)四(si)卦、三(san)(san)百(bai)八(ba)(ba)十(shi)(shi)(shi)(shi)(shi)四(si)爻(yao)陰(yin)陽消長(chang)的(de)(de)(de)道理(li)來進行(xing)論證的(de)(de)(de)。當人(ren)在母腹(fu)中+月(yue)(yue)胎圓(yuan)(yuan)(yuan)、瓜(gua)熟蒂落，降生(sheng)(sheng)(sheng)后(hou)體軟如(ru)綿(mian)，其(qi)象(xiang)屬坤。臍帶一(yi)剪，先(xian)(xian)天(tian)炁(qi)(qi)(qi)斷，后(hou)天(tian)氣(qi)由(you)口鼻而(er)(er)(er)入：兩(liang)眼分開，舌亦不(bu)(bu)接(jie)任督；性帶氣(qi)上移于心，命(ming)帶氣(qi)下(xia)入于腎，性命(ming)相距八(ba)(ba)寸四(si)分(傳統說(shuo)法(fa)(fa))；元(yuan)(yuan)神失位(wei)，識神掌權；自(zi)少(shao)而(er)(er)(er)壯，壯而(er)(er)(er)老(lao)，老(lao)而(er)(er)(er)病，病而(er)(er)(er)死(si)，性命(ming)始終不(bu)(bu)能如(ru)一(yi)。人(ren)自(zi)出生(sheng)(sheng)(sheng)起(qi)，每(mei)歷(li)三(san)(san)十(shi)(shi)(shi)(shi)(shi)二個(ge)(ge)月(yue)(yue)，便(bian)生(sheng)(sheng)(sheng)元(yuan)(yuan)炁(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)四(si)銖(zhu)生(sheng)(sheng)(sheng)一(yi)陽。至十(shi)(shi)(shi)(shi)(shi)六(liu)歲生(sheng)(sheng)(sheng)六(liu)陽，體變純陽，共長(chang)元(yuan)(yuan)炁(qi)(qi)(qi)三(san)(san)百(bai)八(ba)(ba)十(shi)(shi)(shi)(shi)(shi)四(si)銖(zhu)合一(yi)斤(jin)之(zhi)(zhi)數(其(qi)中包括天(tian)地正(zheng)氣(qi)三(san)(san)百(bai)六(liu)十(shi)(shi)(shi)(shi)(shi)銖(zhu)，加(jia)上父母祖炁(qi)(qi)(qi)二十(shi)(shi)(shi)(shi)(shi)四(si)銖(zhu))。月(yue)(yue)圓(yuan)(yuan)(yuan)必(bi)(bi)缺，物極(ji)(ji)必(bi)(bi)反：否極(ji)(ji)泰來，陽極(ji)(ji)陰(yin)生(sheng)(sheng)(sheng)，這(zhe)是(shi)(shi)(shi)大自(zi)然(ran)的(de)(de)(de)規律。人(ren)到(dao)(dao)十(shi)(shi)(shi)(shi)(shi)六(liu)歲(這(zhe)里是(shi)(shi)(shi)指(zhi)男子；女子為(wei)十(shi)(shi)(shi)(shi)(shi)四(si)歲)身(shen)(shen)俱六(liu)陽，在卦為(wei)乾為(wei)天(tian)娠(shen)，六(liu)交皆陽。陽極(ji)(ji)陰(yin)生(sheng)(sheng)(sheng)，月(yue)(yue)圓(yuan)(yuan)(yuan)必(bi)(bi)缺，盈滿(man)則溢，即是(shi)(shi)(shi)破身(shen)(shen)的(de)(de)(de)年齡。當元(yuan)(yuan)身(shen)(shen)已破，元(yuan)(yuan)炁(qi)(qi)(qi)下(xia)泄，從十(shi)(shi)(shi)(shi)(shi)六(liu)歲起(qi)，每(mei)歷(li)九(jiu)十(shi)(shi)(shi)(shi)(shi)六(liu)個(ge)(ge)月(yue)(yue)，耗元(yuan)(yuan)炁(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)四(si)銖(zhu)生(sheng)(sheng)(sheng)一(yi)陰(yin)。如(ru)此類推(tui)，至六(liu)十(shi)(shi)(shi)(shi)(shi)四(si)歲六(liu)爻(yao)皆陰(yin)，至此三(san)(san)百(bai)八(ba)(ba)十(shi)(shi)(shi)(shi)(shi)四(si)銖(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)耗盡。
按以上原理，人(ren)至六十四歲(sui)，元炁(qi)(qi)耗盡，應該是炁(qi)(qi)盡人(ren)死，為(wei)什么人(ren)有(you)七十未(wei)衰，又(you)有(you)未(wei)老先亡的(de)(de)(de)呢?根據八(ba)卦陰陽的(de)(de)(de)道理回答：即(ji)卦盡炁(qi)(qi)未(wei)盡，或炁(qi)(qi)盡卦未(wei)盡。壽天(tian)不同的(de)(de)(de)因素(su)很(hen)多，其主(zhu)要因素(su)，一方面(mian)是受(shou)之(zhi)父(fu)母的(de)(de)(de)先天(tian)遺傳，另(ling)一方面(mian)在(zai)于個(ge)人(ren)的(de)(de)(de)xiuchi。明白此理，就可設(she)法補(bu)救，身破炁(qi)(qi)補(bu)，精虧精補(bu)，就是用哪(na)里(li)丟了哪(na)里(li)補(bu)的(de)(de)(de)辦法來(lai)補(bu)救。三百(bai)八(ba)十四銖元炁(qi)(qi)，是一點一點丟失(shi)的(de)(de)(de)，再用養生功法一點一點補(bu)回來(lai)。
天有(you)三(san)(san)(san)寶：日(ri)、月、星；地有(you)三(san)(san)(san)寶：水、火、風；人(ren)(ren)有(you)三(san)(san)(san)寶：精、炁、神。當然在科學(xue)發達的(de)今天，這種說法未免不(bu)夠全面。不(bu)過精、炁、神作(zuo)為(wei)人(ren)(ren)身(shen)之三(san)(san)(san)寶還是不(bu)容(rong)否認的(de)。何謂精、炁、神?精、炁、神為(wei)什(shen)么稱人(ren)(ren)身(shen)之三(san)(san)(san)寶?善養生者應怎樣(yang)利(li)用和鍛煉(lian)三(san)(san)(san)寶以達到推遲(chi)衰老壽命的(de)目(mu)的(de)?
首先(xian)(xian)談一談。“精(jing)(jing)(jing)”。精(jing)(jing)(jing)在人(ren)體內是維(wei)護人(ren)的(de)生(sheng)命的(de)高級物質(zhi)，即(ji)精(jing)(jing)(jing)液(ye)。精(jing)(jing)(jing)有(you)(you)(you)陰精(jing)(jing)(jing)、陽(yang)(yang)精(jing)(jing)(jing)、元精(jing)(jing)(jing)之分，人(ren)吃食物，入(ru)(ru)胃后，經消化(hua)、吸收營養，先(xian)(xian)化(hua)成(cheng)胃津。胃津送(song)入(ru)(ru)心的(de)左下(xia)(xia)耳房(fang)(fang)(心分四房(fang)(fang)：左上、下(xia)(xia)耳房(fang)(fang)和右上、下(xia)(xia)耳房(fang)(fang))化(hua)成(cheng)紅血，紅血入(ru)(ru)任(ren)脈化(hua)成(cheng)陰精(jing)(jing)(jing)，陰精(jing)(jing)(jing)入(ru)(ru)睪丸宮化(hua)成(cheng)陽(yang)(yang)精(jing)(jing)(jing)，陽(yang)(yang)精(jing)(jing)(jing)內有(you)(you)(you)精(jing)(jing)(jing)蟲。當精(jing)(jing)(jing)撞陽(yang)(yang)關奔放欲出之際，順出陽(yang)(yang)關是生(sheng)人(ren)之道；逆回是煉精(jing)(jing)(jing)化(hua)炁之時，但(dan)必經師(shi)傳。人(ren)之五臟(zang)都(dou)各有(you)(you)(you)其精(jing)(jing)(jing)，故有(you)(you)(you)五臟(zang)之精(jing)(jing)(jing)華皆聚于二目(mu)之說(shuo)。
所謂炁(qi)(qi)(qi)(qi)，有(you)后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)氣(qi)(qi)(qi)(米谷之(zhi)氣(qi)(qi)(qi))和(he)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)即元炁(qi)(qi)(qi)(qi)(無火(huo)(huo)之(zhi)炁(qi)(qi)(qi)(qi))之(zhi)分(fen)。先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)受之(zhi)父母，后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)氣(qi)(qi)(qi)是口(kou)鼻(bi)呼吸之(zhi)氣(qi)(qi)(qi)。故中(zhong)醫(yi)把人(ren)的(de)(de)體(ti)質虛弱說(shuo)成是先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)不(bu)足：把不(bu)知調養身(shen)體(ti)，說(shuo)成是后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)失調。先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)藏于(yu)(yu)大(da)腦(nao)(nao)中(zhong)心，道家稱腦(nao)(nao)炁(qi)(qi)(qi)(qi)胞。解剖(pou)學(xue)命(ming)名前水(shui)房、后(hou)(hou)(hou)水(shui)房。由(you)于(yu)(yu)人(ren)的(de)(de)一身(shen)無不(bu)聽從(cong)大(da)腦(nao)(nao)指(zhi)揮(hui)，此炁(qi)(qi)(qi)(qi)又受之(zhi)父母，故名先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)。此炁(qi)(qi)(qi)(qi)雖(sui)然看不(bu)見，但能摸(mo)得(de)著，這(zhe)即是寸(cun)、關、尺(chi)三步脈搏跳動(dong)之(zhi)炁(qi)(qi)(qi)(qi)。中(zhong)醫(yi)以(yi)三指(zhi)診切寸(cun)、關、尺(chi)三步脈的(de)(de)浮、沉(chen)、遲，并(bing)判斷內(nei)里的(de)(de)病(bing)變(bian)。如果內(nei)部腎水(shui)上升，心火(huo)(huo)下降，陰陽(yang)和(he)合，人(ren)就健康無病(bing)。倘(tang)若陽(yang)盛(sheng)陰衰(shuai)或(huo)陰盛(sheng)陽(yang)衰(shuai)，偏(pian)陰偏(pian)陽(yang)都為之(zhi)病(bing)。人(ren)的(de)(de)生命(ming)是靠先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)而(er)(er)定興衰(shuai)的(de)(de)。先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)充沛，人(ren)身(shen)體(ti)就強(qiang)壯，先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)(qi)微，人(ren)就多病(bing)，先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)(qi)枯，人(ren)就死亡。俗話說(shuo)，三寸(cun)炁(qi)(qi)(qi)(qi)在干般(ban)用，一旦無常(chang)萬事休。先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)從(cong)何而(er)(er)來呢?以(yi)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)而(er)(er)論，其根(gen)(gen)源(yuan)來自父母；以(yi)后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)而(er)(er)論，其根(gen)(gen)源(yuan)來自飲(yin)食。簡而(er)(er)言之(zhi)，人(ren)吃了食物(wu)，吸收營養，化而(er)(er)成津，津化而(er)(er)為精(jing)(jing)，精(jing)(jing)化而(er)(er)為炁(qi)(qi)(qi)(qi)，這(zhe)是由(you)后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)生理功能自然而(er)(er)來的(de)(de)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)祖炁(qi)(qi)(qi)(qi)。道家深知此炁(qi)(qi)(qi)(qi)乃養生之(zhi)寶，以(yi)有(you)為之(zhi)法通過用功，靜中(zhong)求動(dong)，逢動(dong)即收，積炁(qi)(qi)(qi)(qi)養身(shen)，日積月累，達到(dao)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)(qi)足而(er)(er)致益壽延年。所以(yi)，先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)(qi)還必須憑后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)氣(qi)(qi)(qi)培(pei)養，先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)(qi)和(he)后(hou)(hou)(hou)天(tian)(tian)(tian)(tian)(tian)氣(qi)(qi)(qi)相互依存(cun)，不(bu)能偏(pian)廢。
神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)，有元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)、識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之分。元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)無(wu)知(zhi)無(wu)識(shi)(shi)，渾渾噩(e)噩(e)，又謂(wei)之性神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。當(dang)嬰兒落地時(shi)仍是(shi)元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)執事。隨著(zhu)時(shi)間的(de)(de)推移(yi)，歲月的(de)(de)增長，識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)逐(zhu)漸成長，元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)逐(zhu)漸退(tui)位。待知(zhi)識(shi)(shi)日(ri)開，識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)掌(zhang)權之日(ri)，即(ji)是(shi)元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)完全退(tui)位之時(shi)。所(suo)謂(wei)識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)，即(ji)思維之神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)，它決定(ding)著(zhu)人的(de)(de)一生的(de)(de)思想活動。根據(ju)道家養(yang)生功的(de)(de)說法(fa)，靜則(ze)(ze)為(wei)(wei)(wei)(wei)(wei)元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)，動則(ze)(ze)為(wei)(wei)(wei)(wei)(wei)識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。心定(ding)念(nian)止是(shi)元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)，心動念(nian)馳為(wei)(wei)(wei)(wei)(wei)識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。元(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)、識(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)只有心念(nian)動止之分。精(jing)、毳、神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)雖然(ran)名分為(wei)(wei)(wei)(wei)(wei)三，實(shi)則(ze)(ze)一體，三者相(xiang)(xiang)(xiang)輔相(xiang)(xiang)(xiang)成，相(xiang)(xiang)(xiang)互為(wei)(wei)(wei)(wei)(wei)用。精(jing)為(wei)(wei)(wei)(wei)(wei)生炁(qi)(qi)之源(yuan)，炁(qi)(qi)為(wei)(wei)(wei)(wei)(wei)養(yang)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之所(suo)。精(jing)炁(qi)(qi)似淵水，神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)似水中(zhong)魚(yu)。精(jing)旺炁(qi)(qi)足，神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)魚(yu)活躍，可以應萬事。精(jing)竭炁(qi)(qi)枯，神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)魚(yu)無(wu)所(suo)依(yi)存(cun)而死亡，則(ze)(ze)萬事歸空(kong)。所(suo)以說，精(jing)、炁(qi)(qi)、神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)三者是(shi)不可分割的(de)(de)統(tong)一整體。
雖然人們都知道精、炁、神是須臾不可離的東西，也知道有之則生，無之則死，但真正知道珍惜者仍是少數。知珍惜而又知如何鍛煉者，則更少。《黃帝內(nei)經(jing)·上古(gu)天真論》中有(you)這(zhe)樣一段(duan)話：“上古(gu)之人(ren)，其(qi)知道者(zhe)，法于陰陽(yang)(yang)，和(he)于術數，食(shi)飲有(you)節，起(qi)居有(you)常(chang)，不(bu)(bu)妄作勞(lao)。故(gu)(gu)能形(xing)與神俱(ju)，以(yi)(yi)終其(qi)天年，度百歲乃(nai)去。今時(shi)之人(ren)不(bu)(bu)然也，以(yi)(yi)酒為漿(jiang)，以(yi)(yi)妄為常(chang)，醉以(yi)(yi)入房；以(yi)(yi)欲竭其(qi)精，以(yi)(yi)耗散(san)其(qi)真，不(bu)(bu)知持滿，不(bu)(bu)時(shi)御神，務快其(qi)心；逆(ni)于生樂，起(qi)居無常(chang)，故(gu)(gu)半百而衰也。”以(yi)(yi)上這(zhe)段(duan)話，時(shi)至今日依然是我(wo)們養生的(de)座右銘(ming)。從古(gu)至今，凡是善(shan)養生者(zhe)，無不(bu)(bu)以(yi)(yi)留(liu)陽(yang)(yang)鎖命、固精養炁為基礎(chu)。
如(ru)果說養生功百病(bing)皆治(zhi)，那(nei)是過分夸大其作(zuo)用。但練好養生功，只(zhi)有百益(yi)而無一(yi)害。
簡單易學的5種道家養生術
中國的(de)(de)(de)古(gu)典哲學(xue)包(bao)括儒、釋、道(dao)(dao)三大體系,其中唯有(you)道(dao)(dao)家(jia)(jia)重視人的(de)(de)(de)今生,認為(wei)人生在世是件快(kuai)樂(le)的(de)(de)(de)事。因此(ci),推崇道(dao)(dao)家(jia)(jia)的(de)(de)(de)人都(dou)會(hui)努力尋求(qiu)延(yan)年益壽(shou)的(de)(de)(de)方法,即養生之術(shu)。道(dao)(dao)家(jia)(jia)總結(jie)的(de)(de)(de)養生之術(shu)恰(qia)好滿(man)足(zu)了現(xian)代(dai)人關注身(shen)體健康、希(xi)望祛病(bing)延(yan)壽(shou)的(de)(de)(de)要求(qiu),與現(xian)代(dai)文化是最(zui)為(wei)符合的(de)(de)(de)。下面筆(bi)者(zhe)就介(jie)紹幾種簡單易學(xue)的(de)(de)(de)道(dao)(dao)家(jia)(jia)養生術(shu)。
1.拍(pai)(pai)打(da)頭(tou)頸法。操作者可取(qu)坐位或站立位,雙眼平視前(qian)方,全(quan)身放松(song)。將雙臂(bei)舉起,用(yong)雙掌同時(shi)拍(pai)(pai)打(da)頸部(用(yong)左(zuo)手拍(pai)(pai)打(da)頸部的左(zuo)側,用(yong)右手拍(pai)(pai)打(da)頸部的右側),可從后(hou)頸部開始(shi),逐漸向頭(tou)部上方拍(pai)(pai)打(da),一直拍(pai)(pai)打(da)到(dao)前(qian)額(e)部,然后(hou)再從前(qian)額(e)部向后(hou)拍(pai)(pai)打(da)至(zhi)后(hou)頸部,每次應反復(fu)拍(pai)(pai)打(da)5～8 遍,可在每天早晨起床后(hou)和(he)臨(lin)睡前(qian)各拍(pai)(pai)打(da)1次。此法具有延緩腦力(li)衰退、增強記(ji)憶力(li)、防治頭(tou)暈、頭(tou)痛等(deng)頭(tou)部疾病的作用(yong)。
2.抬腳踏(ta)(ta)地(di)法。操作者可取站(zhan)立位,將雙腳抬起,然后(hou)(hou)用(yong)力踏(ta)(ta)地(di),每(mei)秒(miao)(miao)踏(ta)(ta)地(di)1下,每(mei)踏(ta)(ta)地(di)30 下可休息5～10秒(miao)(miao)鐘,每(mei)次應鍛(duan)煉1～2 分(fen)鐘,每(mei)天應練(lian)習3～5 次。此法具(ju)有(you)促進下肢(zhi)血液(ye)循環、預防下肢(zhi)靜脈曲張、緩解久(jiu)(jiu)坐或久(jiu)(jiu)站(zhan)后(hou)(hou)下肢(zhi)酸(suan)脹(zhang)、乏力等作用(yong)。需(xu)要注意的是,在抬腳時,操作者的腳后(hou)(hou)跟和地(di)面之間的距離不(bu)能超過1厘米(mi),否則(ze)不(bu)僅難以(yi)取得(de)養生的效果,反而還會(hui)引(yin)起腳掌的疲勞。
3.大(da)呼(hu)大(da)吸(xi)(xi)法(fa)。操作者可(ke)取坐(zuo)位(wei)或(huo)站立位(wei),先用(yong)鼻子盡力吸(xi)(xi)氣(qi),再(zai)用(yong)口盡力呼(hu)氣(qi),在呼(hu)吸(xi)(xi)時(shi)應盡量(liang)延長時(shi)間,并(bing)發出較(jiao)大(da)的聲音,每次(ci)可(ke)練習3～5分鐘(zhong)。大(da)呼(hu)大(da)吸(xi)(xi)法(fa)是一(yi)種古代道家的吐納導引法(fa),具有擴大(da)肺活(huo)量(liang)、促進體內的氣(qi)血流通、增強(qiang)免疫力,防治各種慢性疾病的作用(yong)。
4.太乙站樁功。操作(zuo)者可(ke)取坐位或站立位,收(shou)腹提肛(gang),將雙(shuang)(shuang)手抱(bao)圓放在(zai)胸前,將雙(shuang)(shuang)腿彎屈,腳趾摳地,收(shou)縮腿部肌(ji)肉(rou)。同時(shi),用舌頭抵住上顎,將呼吸(xi)調勻,在(zai)吸(xi)氣時(shi)默(mo)念“靜(jing)”字(zi),在(zai)呼氣時(shi)默(mo)念“松”字(zi),每次應堅持練(lian)習半個小時(shi)。此法具有減(jian)肥、強身、防治便(bian)秘和痔瘡的作(zuo)用。
5.梳(shu)頂活血法。操作(zuo)者可取坐位,將雙(shuang)手的(de)(de)(de)手指微(wei)微(wei)張開,從(cong)頭(tou)(tou)部(bu)(bu)(bu)的(de)(de)(de)前(qian)(qian)發(fa)際(ji)開始梳(shu)理(li)(li)(li)頭(tou)(tou)發(fa),一直梳(shu)理(li)(li)(li)至后(hou)發(fa)際(ji)。梳(shu)理(li)(li)(li)的(de)(de)(de)具體步驟為:從(cong)前(qian)(qian)額的(de)(de)(de)上(shang)星(xing)穴(xue)(xue)梳(shu)理(li)(li)(li)到(dao)頭(tou)(tou)頂的(de)(de)(de)百會穴(xue)(xue),再梳(shu)理(li)(li)(li)到(dao)后(hou)腦的(de)(de)(de)風(feng)府穴(xue)(xue),最(zui)后(hou)梳(shu)理(li)(li)(li)到(dao)頸部(bu)(bu)(bu)的(de)(de)(de)大(da)椎穴(xue)(xue)。然(ran)后(hou),可用(yong)雙(shuang)手分(fen)別梳(shu)理(li)(li)(li)頭(tou)(tou)部(bu)(bu)(bu)的(de)(de)(de)左右兩側,應(ying)前(qian)(qian)后(hou)左右各(ge)梳(shu)理(li)(li)(li)9 次。上(shang)星(xing)穴(xue)(xue)位于(yu)人的(de)(de)(de)頭(tou)(tou)部(bu)(bu)(bu),在(zai)前(qian)(qian)發(fa)際(ji)正中直上(shang)1寸處。百會穴(xue)(xue)位于(yu)頭(tou)(tou)頂正中線(xian)與兩耳尖(jian)聯線(xian)的(de)(de)(de)交點處。風(feng)府穴(xue)(xue)位于(yu)后(hou)發(fa)際(ji)正中直上(shang)1寸,枕外隆凸直下(xia)的(de)(de)(de)凹陷中。大(da)椎穴(xue)(xue)位于(yu)第七頸椎的(de)(de)(de)棘突下(xia),兩肩峰連線(xian)的(de)(de)(de)中點。此法具有調和百脈、改善(shan)頭(tou)(tou)部(bu)(bu)(bu)末梢血液(ye)循環和大(da)腦供血、活躍大(da)腦的(de)(de)(de)生理(li)(li)(li)功能、消(xiao)除疲勞、提(ti)高大(da)腦的(de)(de)(de)工作(zuo)效(xiao)率(lv)、增強記憶力、烏(wu)發(fa)、防治脫發(fa)的(de)(de)(de)作(zuo)用(yong)。
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