In the ten volumes of Ji, each chapter contains the theory of health preservation, and puts forward the concept of "the more famous, the more natural".
During the Wei and Jin Dynasties, the study of health preservation flourished, but there were two opposing ideas at that time: one thought that cultivation could become immortal and live forever; The second is that "life and death are all decided by heaven, and half of them are not decided by people." In view of this phenomenon, Ji Kang pointed out that immortals are impossible. If they are properly cultivated, they can settle down, and Peng Zu's theory can be achieved.
In his important book "The Theory of Health Preservation", taking guiding and raising people to live longer as the general argument, he put forward the following views:
First, both form and spirit are important. He illustrated the powerful effect of spirit on human body with examples, pointing out that "from this, spirit is to bones, and Judah has a monarch." Chinese medicine also believes that people are God-oriented, and the death of God means the death of form. Ji Kang grasped the root of health preservation here.
Second, health care should pay attention to one benefit, be careful of harm and carry out it in an all-round way. Ji Kang believes that everything in heaven and earth is given different maintenance and life expectancy the day after tomorrow. Don't do it because you are young, don't do it because you are too young, take precautions for a long time, take precautions early, and actively strive for longevity.
Third, it is pointed out that if you don't pay attention to your health, indulge in debauchery, drown your interest and have too many emotions, you will easily die. "The husband is a physical person, and the attacker is not a smearer; It's easy to get tired, but it's not a stone. How long can it last? "
Fourthly, Ji Kang also warned medical staff to have confidence and perseverance, otherwise it will not be easy to have an effect. We should also follow the example of good health-preserving people, actively absorb good health-preserving methods, be abstinent, maintain a true mentality, "steam Ganoderma lucidum, moisten the ritual spring, take the sunrise and slow down the five chords", so as to "live longer than envy immortals and compete with Wang Qiao for the coming year".
Ji Kang practiced it himself. As the "Seven Sages of Bamboo Forest", Zeng said: "I have lived in Kang for twenty years, but I have not seen him happy." His own theory has been done in almost all aspects, but he has committed the taboo of "forgetting outside the house" and was eventually framed and killed.
Extended data
Yan He and Wang Bi advocated "attaching importance to whatever", saying that "everything in the world has no roots" (Biography of Wang Jinyan) and put forward the theory that "Ming Jiao" originated from "nature". Later, Ruan Ji and Ji Kang advocated that "the more famous, the more natural" ("Break up with Shan Juyuan").
Ji Kang's combination of "taking the Six Classics as filth and taking benevolence and righteousness as stink" (Difficult to Learn Nature) and "Not Tang Wu but Thin Kong Zhou" (this sentence is also from Breaking Up with Shanjuyuan) can be generally considered as Ji Kang's declaration, even the declaration of the second and third sons in Wei and Jin Dynasties at that time.
But I think, according to the historical situation at that time, Ji Kang didn't really mean "the more famous, the thinner", just wrote a clear composition. To be clear, he meant to let Sima Jia know what he thought, but in fact he obviously didn't really make up his mind to "become thinner as he became famous", which can be seen in Ji Kang's other articles.
Later, it was completed by Guo Xiang, who wrote the annotation of Zhuangzi. As soon as this book came out, metaphysics flourished. "The traces of Confucianism and Mohism are contemptible, and the words of Tao are prosperous" (The Book of Jin Guo Xiang Biography).
From the thoughts of metaphysics scholars such as Ji Kang, Ruan Ji, Zhang Zhan, Han Bo, Tao Yuanming and Justin, it can be seen that if metaphysics in Wei and Jin Dynasties was the philosophical metaphysics of exquisite metaphysics, then keeping in good health at that time was an operation in practice, and the two formed a mutual relationship. In this regard, Tang Yongtong has long pointed out: "China's alchemy and metaphysics are based on Taoist naturalism.
During the Han and Wei Dynasties, the wind of talking prevailed and there were many translations of Buddhist scriptures, so Buddhism became independent from the devil and then talked about the mystery of purity and inaction. Among them, the key to evolution has two essentials: one day Buddha, one eye Tao. As a result, the two meanings changed and benefited, and in the Wei and Jin Dynasties, it was promoted to Hyunri's bulk. "
Mr. Mou Zongsan also said: "Taoism works hard from the heart and gains something from sex. Whether it is a person who can't live without sects, who can't live without essence and truth, or a man of god, keeping quiet is from the heart. From then on, the quiet Xuanminggong began to reach the realm of harmony between man and nature, and the meaning of health care was taken from it. " This argument is very accurate. The substance and reality of Taoist ontology can be transformed into immortal art through the theory of health preservation and longevity.
He also said: "Achieving immortality through cultivation is a Taoist school that comes by the way and has originated from the second meaning. Of course, the second meaning also goes through the first meaning. " He thinks: "Primitive Taoism never focuses on the second meaning, Ji Kangzhi's Theory of Health Preservation focuses on the second meaning, while Xiang and Guo Zhi's Zhuang Zhu focus on the first meaning."
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