Chapter 12 5. Taoism and the content of Taoist academic thought

Taoism and Taoism seem to be inseparable from the outside, but they are quite different in essence. Before the Qin and Han Dynasties, Taoism and Confucianism were not separated, and even the schools of thought all originated from Taoism. , the concept of "Tao" is just a general term representing ancient traditional culture.The separation of Confucianism and Taoism, and the separation of schools of thought from hundreds of schools of thought occurred from the end of the Warring States period to the period between Qin and Han. Inheritance is becoming more and more obvious.After the Han, Wei, Southern and Northern Dynasties, Taoism changed the academic thinking of Taoism and used it to compete with Buddhism, which made it difficult to distinguish between Taoism and Taoism.In fact, the academic thought of Taoism before the Qin and Han Dynasties inherited the academic traditions of Fuxi and Huangdi for more than three generations.After the Han and Wei Dynasties, Taoism centered on the content of Taoist academic thoughts, collected the systemic concepts of the Dao of Heaven in the "Book of Books", added miscellaneous theories and folk legends and beliefs, and constituted a mysterious religious thought. The two are lumped together, and they are distinguished at important definitions so that everyone can understand them easily.

(1) Taoism and Taoist theory of heaven, man and universe The definition of the universe in Chinese cultural thought was put forward by the representative work of Taoism in the Han Dynasty——"Huainanzi"; in fact, strictly speaking, the book "Nanzi" is not purely Taoist, but mostly miscellaneous. Composition. "Huainanzi" said: "Up and down the four directions, the sun and the universe, the past and the present are rich." In other words, the so-called universe is synonymous with space and space; Zhou is synonymous with time. Before it, the Warring States Zhuangzi of the period once proposed the name "Liuhe" from the concepts of Taoism and Yin-Yang School. The so-called "Liuhe" refers to the space above and below the four directions, and does not include the concept of time. Part of the "Liuxu" also contains the meaning of "Liuhe".

Human beings have curiosity and doubts about the origin of the universe and life, whether ancient or modern, Chinese or foreign, and they want to seek answers. Therefore, the culture of human beings in the world has established religions and philosophies. For these doubts, each constitutes a set of theories. system.However, in general, there are only a few principles such as the theory of divine creation, the theory of nature, and the theory of physical nature.Then, based on these few principles, there are many different theories such as oneness, dualism, pluralism, theism, cause without cause, idealism and materialism.These theories that belong to the so-called religions or philosophies of later generations are now fighting on the altar of natural science, wanting to know what will happen next, and let the future decompose.Our position is only to explain the basis of Taoism's original concept and theory of the universe.Taoism’s academic thoughts on the original universe are the original Chinese cultural thoughts; before the Zhou and Qin Dynasties, the name of the universe was not used, and only the concept of heaven and earth was sufficient to represent the meaning of the later universe. Before it was opened, it was just a state of chaos. It didn't matter whether there was a master or not, and it didn't matter whether it was an antecedent or a consequence.This chaos can neither be called a thing, nor can it be called a spirit, just as Lao Tzu said: "A shape without a shape, a name without a name." Yin and Yang are not separated, and the phenomenon of the mixed state is later called according to the law of gossip, before the first painting is born, and the beginning of the six chisel (six lines) before it moves.In the concept of Confucianism and Taoism without separation, it is called before the judgment of heaven and earth, and in Laozi, it is called "the mixture of things, and the birth of heaven and earth".Lao Tzu's so-called mixing is not purely physical effect, but only the effect of matter, which is being conceived and mixed in it. After a certain period of time, this chaos will separate yin and yang, and there will be the beginning of heaven and earth.So fifty or sixty years ago, in the old-style literature, there was a book "Children Learning Qionglin" that must be read by teenagers. At the beginning of the sentence, it said: "When the chaos first opened, the universe began to lay." When the chaos first opened, After forming the heaven and earth of Qiankun, the situation of the earth and the sky exists like an egg, the earth is like the yolk of an egg, the atmosphere and space of the earth are like the white of an egg, and the sky is outside the egg shell of the earth.As early as three thousand years ago, our Taoist thought always believed that the earth and the celestial bodies are living organisms, just as the expansion of our lives is the same. small universe.With the opening up of heaven and earth, humans and all things will come into being naturally, but we will first introduce the thoughts and theories of Taoism and Taoism on the creation of heaven and earth, and then continue to explain other kinds.The concept of Taoism and Taoism on the origin of human beings and the generation of all things belongs to Taoism, that is, after the creation of heaven and earth, the first human race began when the gods descended.It is neither created by another force, nor is it evolved from creatures. As for where did the gods come from?It stops here and does not pursue it any further.Later, the change between gods and humans was due to the fact that the gods descended from the sky, forgot their origin, and were greedy for the happiness of the world.At the beginning of the creation of the world, the primitive human beings communicated with the gods at any time, and the earth and the sky were also always close together. Since then, the age has fallen, and human beings have fallen more and more. Because of the fall of human beings, the earth and the sky have become more separated Far.

In addition, there are two kinds of thinking in the sayings belonging to the Lao and Zhuang schools of Taoism: According to Liezi, the concept belonging to the "alchemist" thinks that all things in the world and human beings are changes in the same Qi. What is this Qi?Is it heart?Is it a thing?tell you later.However, Liezi’s so-called gasification of heaven and earth has four procedures and reasons. For example, he said: "If the tangible is born from the invisible, then the heaven and the earth will live in peace?" Therefore, it is said: There is Taiyi, there is Taichu, there is Taishi, and there is Taishi. Taisu. The great change is the beginning of qi. The beginning of qi is the beginning of qi. The beginning of form is the beginning of form. The beginning of quality is the beginning of quality. Hunlun; those who are confused, say that all things are mixed without succession." As for Zhuangzi, it is even better. He uses the way of fables and the tone of the story to describe the creation of the world and the existence of all things, the primitive being of human beings, and give an infinite description. Sarcastic and regretful, he said: The emperor of the center is called Chaos. After discussing with the emperors of the four directions, he felt that the chaos of the emperor of the center was too good. He opened one orifice, opened it for seven days, and then opened the seven orifices (seven orifices in the human body are seven holes that represent the functions of the five sense organs).However, it is a pity that the seven orifices are opened and Chaos dies.The most philosophical sense of humor is that this story told by Zhuangzi is exactly the same as another interesting point of view of the hexagram image nouns.The hexagram image of heaven and earth is called "No Gua", and the opposite is called "Tai Gua". When the world is turned upside down, it is called "Tai". It is the same as Zhuangzi's concept that the seven orifices are opened and the chaos is dead. It is the disorder of the world, and the situation of life's arrogance and wisdom but mediocrity.

Taoism, for the opening up of the world, belongs to the theoretical principles of the spiritual world and the physical world, that is, the origin of ancient and three-generation cultural thoughts, that is, the yin and yang of the department, the study of gossip, and the five elements thought in "Book of Books·Hong Fan" The collection is connected with the Yellow Emperor's traditional astronomy (Heavenly Stems, Earthly Branches) and other academics.It is a pity that some of us later did not understand the value of these primitive theoretical sciences, so we used a slogan of "superstition" to cover up our shame and use it as a shield to kill traditional culture, which was too rash.Now let’s give a brief introduction to the content of these Taoist academic thoughts, so as not to blindly deny its value:

1.Ideas about yin and yang The term yin and yang appeared first in ancient culture and scholarship, and it should be even older than names such as five elements, eight trigrams, heavenly stems, and earthly branches.In the system of the Five Classics culture, it is the central idea that makes up the academic system. Sure enough, it is mentioned in the Book of Books, but it is not as important as it is in the academic department.Yin and Yang have been observed since ancient times in the universe, the myriad things in the world, and the laws of human affairs and physics, and found that all things are opposed to each other and the law of mutual growth and decline. Therefore, in the phenomenal world, and above the human and physical physics, the law of yin and yang mutual transformation is established to guide the explanation. The principle of all change.In the "Xi Zhuan" mentioned "one yin and one yang are called Tao", it is used to explain that the popular evolution of Taoism becomes the law of all things, nothing more than the interchanging effect of yin and yang, which hinders Yang is an abstract concept, which is used to explain the name of popular representative symbols, and it must not be used as an entity.In terms of physical function, it represents movement and stillness; in terms of material function, it represents hardness and softness; in terms of cosmic phenomena, it represents heaven and earth; It represents men and women. In the animal world, it represents male and female. In the field of ideas, it represents anyway.In short, it abstractly represents everything that is treated, and can be applied to any thing and concept. It is the general representative of the popular treatment of all things since the creation of the world. Therefore, the later Confucianism and Taoism, according to the thinking of the department, Then the chaos in the world was not yet opened, and the term "Tai Chi" proposed in "Book of Changes - Xi Zhuan" was specially extracted and replaced with the code name of chaos.Therefore, the movement of "Tai Chi" produces the two forms (yin and yang), and the movement of the two forms produces the four phenomena (shaoyin, shaoyang, great yin, and sun).At the same time, Laozi also mentioned the saying that "all things carry yin and embrace yang". Later, Confucianism and Taoism evolved with him, forming the concept of yin and yang that all things have a "Tai Chi", and each "Tai Chi" has a negative yin and embraces yang.

Yin and Yang are ancient Chinese culture, the forerunner of the theoretical science of natural physics, the most commonly used and most common academic terms, ancient astronomers and astrologers, they use the principle of Yin and Yang mutual transformation, in order to explain the theoretical point of view of physics, and Use it to bridge science into philosophical ideas.The onmyojis of the Warring States period were the theoretical scientists of the original scientific form, the fortune tellers before and after the Qin and Han, the so-called wooden ones who used tortoise planners, and later the divination spells, and the "Japanese ones" who chose time, Even the geomancyists after the Wei and Jin Dynasties (commonly known as Fengshui, or geography), and the star fortuners after the Tang and Song Dynasties (wanted to be called fortune-tellers), all differentiated from the system of Yin and Yang in the Warring States period. However, After all, yin and yang are still abstract names, and a more specific description of the abstract law of yin and yang changes is the concept of the five elements.

2.Ideas about the Five Elements The term five elements, in the culture of the Five Classics, first appeared in the chapters "Da Yumo" and "Hong Fan" of "Book of Books". "Hong Fan" is the philosophical basis for Jizi's description of the humanistic academic thoughts of the Yin Dynasty, and the specific explanation is based on the five elements of physics. It is also the central idea for Xia Yu to inherit the traditional concepts of Yao and Shun culture. In thinking, it is rare. Everyone knows the connotation of the name "five elements".Composed of five components including gold, wood, water, fire, and earth, take these five material things, add a walking character, and call it the five elements, which is like a child's play. significance?Therefore, they all think that it is just a term of ancient superstition and tradition. In addition to the spoken words of fortune-telling and fortune-telling in later generations, such as fortune-telling, fortune-telling, etc., it is often called the five elements, which makes people feel it is even more ridiculous.In fact, the five elements are the ancient primitive scientific thought and the philosophical basis of the physical theory of the universe.The so-called five elements are the same as the line characters of "Tian Xing Jian" in Qian Gua Xiangci. They are used to explain the principle of the universe and celestial bodies, which are endless and endlessly moving. Action is action and movement.So "Tian Xingjian".The line characters with the five elements illustrate that Chinese culture always regards the concept of the universe as a dynamic universe, and therefore regards the concept of human affairs, physics and other phenomenon worlds as a changing world of "changing"; Then, the meaning of using these five substances of metal, wood, water, fire, and earth as representatives is because in the original scientific concept, all the scientific basis is based on human senses such as ears, eyes, etc. Perception, what is easily seen, is represented.This is true of the ancient Chinese culture, as well as the ancient cultures of Greece, Egypt, and India. The times and environments are different. From the standpoint of later generations, if one easily ridicules the superficiality of the predecessors, it will also be laughed at by later generations. ,

Gold represents the performance of a solid. After everything grows, it will reach a solidified state. Therefore, using the solidity of gold as a symbol is the same as using land as a symbol of solidification in ancient Indian culture.Wood is the performance that represents the power of germination. In this material world, the most obvious and easy-to-see function of the continuation of life is vegetation and other plants. The vitality of hair growth can represent the life of all things in the universe, and it has the function of endless growth.Water represents the performance of freezing and storage.Fire represents the sublimation of germinal power to radiant and thermal performance.Earth is the foundation of everything and the foothold of human beings, including the symbols representing this earth.All of our cultures and civilizations are based on the results of the earth, so in the thinking of later generations of yin and yang, they said: "The four images and five elements are all borrowed from the soil", which is what it means.The yin and yang of Taoism put forward the concept of five elements, and from the law of change of the five elements, it shows that it has the effect of mutual growth and mutual restraint. Analyzing the changing effects of physics and personnel, and explaining it in detail, is too much and too complicated, so stop here.In short, the concept of the five elements, like the academic thought of yin and yang, is one of the basic theoretical centers of Taoism to form yin and yang schools. It is used in astronomy to explain the five stars of the celestial body solar system; , west, south, north, and middle; it is used in weather to explain the conditions of the four seasons of spring, summer, autumn and winter; it is used in physiology and medicine to explain the heart, liver, spleen, stomach, and lungs , Kidney’s aliases, what’s more, after the Qin and Han Dynasties, many scholars of Yang Confucianism and secret ways, as well as Taoists who combined with Yin and Yang sects, there were warlocks who specialized in prophecy (prophecy), and the changes of the five elements Theory, used in political thinking, as the theoretical basis for the change of the emperor's regime in the past dynasties, there is a saying that "five virtues are consistent" in historical governance, and it is used to flatter the master. It can be said that the use of the five elements is great!Zhou Lianxi, an acting scholar in the Song Dynasty, got the theory of Tai Chi from Taoism, and it still did not exceed the scope of Taoism’s yin-yang and five-element thinking. .

3.Jiazi's Concept of Heavenly Stems and Landlords As for Jiazi's academic thought, according to the lost ancient historical records, it was founded in the time of the Yellow Emperor, and it was used to explain the rules of the movement of the celestial body, the sun and the moon.A year is divided into four seasons, 12 months, 30 days a month, and 12 hours a day, which are intricately intertwined to form 24 solar terms in a year.The natural laws of the heaven and the earth, and the rules of the sun and the moon, the results of the research and observation of the Yellow Emperor's command, believed that because of the five elements of the sky, the function of dividing Yin and Yang, and directly "interfering" and "interfering" with the earth, So the heavenly stems were named as the ten digits, called "A, B, C, D, Wu, Ji, Geng, Xin, Rengui", as symbols of the relationship between the five stars of the sun and the geophysics. After the Tang and Song dynasties, yin and yang scholars called the heavenly stems "Tianwo", which means It is slightly different; at the same time, it is believed that the changes in geophysics, due to the function of bearing the heavenly stems, also have the effect of yin and yang mutual transformation, so they set the name of the twelve earthly branches, called "Zichou Yin Mao Chen has not Shen You Xu Hai". , as the regular symbol of the lunar moon's profit and loss, and the relationship with the sun and the earth.As for the concept of the twelve earthly branches, the ancient astronomical theories in India, around the time of Zhou and Qin in China, have the same meaning. However, they are not represented by the concept of abstract nouns, but by twelve animals. Later, in the Han Dynasty, Indian academic thought was introduced into China along with Buddhism, and when they merged with each other, the twelve zodiac signs were used to represent the functions of the twelve branches. Chinese Zodiac.The original meaning of the name Earthly Branches refers to the geophysics itself, since it has inherited the relationship between the heavenly stems and transformed into each other to produce the function of the earth itself to support all life.Later, the mathematicians renamed it "Dizhi" to match "Tianwo", so in concept, they made it function like a branch of a tree.

In ancient times, the study of the heavenly stems and earthly branches, just like the five elements and gossip, is the crystallization of mathematical logic and symbolic logic. With the spirit of science, the mathematical concepts of natural phenomena are summarized into an idea, and this abstract logical symbol is created. To make people understand the intricate universe and the laws governing the changes of all things, as large as astronomical figures, and as small as the unknowable, they can find answers in these abstract terms, and It is easy to remember and can be popularized.Later, people didn't know the background of these academic thoughts, so they became the last technique of the rivers and lakes, so their value was dropped below zero. The ancients combined the mathematical concepts of heavenly stems and earthly branches to form a set. The way to represent time, space, and statistical figures is called Jiazi, which combines the odd number (yang number) and the double number (yin number) of the ten-digit heavenly stem and the twelve-digit earthly branch. At the beginning of ", the cycle rotates, and there is the sum of the sixtieth digit "Gui Hai".The beginning of all things in the universe, and its connotation, all have the power to grow and flourish like vegetation, that is the concept of "Jiazi". The concept of ", this law of sixty-digit rotation, constitutes a whole set of concepts, so it is collectively called "Jiazi", and some people in later generations call it sixty sixtieth sixties.Taoism and Confucianism in the Han Dynasty combined it with the mathematical concepts of yin and yang, five elements, and gossip, and all summarized it with the hexagram image as a representative symbol. Therefore, it has the name "Najia" of Yixue Xiangshu; use it To explain Chinese philosophy of history, use it to count the past situation of human affairs and world affairs, and speculate on the future evolution, thus forming the theory of prophecy (picture prophecy) in the Han Dynasty. Its value was gently sent into the absurd archives by ordinary restless people. In addition, in terms of Taoism, the sixty "jiaziyi" of yin and yang, five elements, eight trigrams, heavenly stems, and earthly branches inherited from ancient times, together with religious gods and generals and nine palace mathematics, constitute the mystery of "Qimen Shijia". Magic numbers; adding the symbols of mathematical logic such as Liuding, Liujia, and Liuwu, plus the concept of astronomical twenty-eight mansions, and wearing the magic clothes of Xuannv Tiantong, it will form clouds and fog, and come and go in fantasies that do not know why, resulting in heresy , put into the talismans of painting talismans and chanting mantras. From then on, one person will pass on the emptiness, and ten people will pass on the truth. After a sudden change, it becomes an illusion of calling the wind and rain, and throwing beans into soldiers. However, regardless of Taoism and Taoism, the original scientific and philosophical view of the universe of heaven and man, What kind of transformation and its original essence are obtained from the observation of astrophysics and geophysics. There is no doubt that it is by no means a fiction to the wall, just empty words. After the Han and Wei Dynasties, after the content of Taoist academic thought evolved into Taoism, these sets of "Najia" thoughts were still used as the basis for the relationship between heaven and man, and the laws of the universe.However, Taoism’s view of the relationship between the heaven and the human world was influenced by the introduction of Indian Buddhism after the Han and Wei dynasties, and it has since established the concept of heaven and man in another world.Beginning in the Eastern Han Dynasty, since Zhang Daoling created the Five Dou Rice Road, he transformed the "alchemist" academics since the Warring States Period, Qin, and Han Dynasties into the "Taoist" thinking at the end of the Han Dynasty.At first they designated the famous cave mansion as the center of the current political geography area in the Han Dynasty, and reasserted themselves, dividing the jurisdiction of heaven and man, which implicitly contained the revolutionary role of religious politics. , has been widely expanded.They divided China into thirty-six famous mountains, which are immortal caves, and seventy-two scenic spots, which are blessed places for immortals. Each cave is divided into hermits and alchemists since ancient times, which is later recognized by Taoism. In the hands of the gods, it is believed that the heavenly cao in that area, the ghosts and gods belonging to the underworld, are all under the jurisdiction of the gods in this area.For example, Jurong Mountain, to which Jianghuai belongs, belonged to the administrative area of ​​Sanmao Zhenjun, a god in the early Han Dynasty. In the branch of the school, there is Huayang Cave in Damao Mountain, which is the place where the famous hermit Tao Hongjing lived in seclusion in the Liang Dynasty.They freely titled the hermits and gods in charge, no matter whether they were born as commoners or generals, some were called real monarchs, and some were called real people. On the other side of the combination with intellectuals, the idea of ​​​​religious and political revolution has long been hidden.They want to go beyond reality by escaping from reality. They want to establish a spiritual kingdom in a free world, just like the Holy See organization in the West since the establishment of the Roman Empire. If you carefully study the signs of the evolution of Eastern and Western cultures, you will find that there is a common circulation between the east and the west. The law is like the movement of the sun and the moon, which is slightly different in the influence of time; it is also like the abnormality of mountains and rivers, which only constitute a different picture in space. .In short, the background of this kind of thinking of heaven and man still originated from the ancient culture "Shu Jing", which is similar to the source of religious thought. The psychology of reverence for all things, expanded and supplemented, and promoted upwards, became the organizational thinking of Taoism between heaven and man after the Han and Wei Dynasties.But there is one thing that needs to be paid special attention to. No matter how they change, how they arrange the situation of heaven, earth, ghosts and gods, they still take the humane culture as the standard, and only improve the value function of the humane. And fell into a ghost. After the Wei and Jin Dynasties, Taoist priests such as Kou Qianzhi of the Northern Dynasties and the Northern Wei Dynasty, in order to resist foreign religions at that time, such as Buddhism, tried their best to actively establish Taoism. Therefore, the original Taoist physical thought about heaven and man was transformed into The concept of qi transforming heaven and earth, the so-called "light and clear qi floating upwards is the sky, and the heavy and turbid qi that condenses downward is the earth" is formed by this theory.In addition, the beliefs of Taoists from all walks of life about heaven and man are combined, and the titles of masters of heaven such as Wutian God and Wushi Tianzun appear.This kind of heavenly organization comes from the "Book of Books" and the "Book of Rites" thought, according to the system of Zhou officials, and the concept of three walls and twenty-eight mansions in ancient astronomy to form a complete God's heaven.Originally, in the astrology used by military strategists, the Taibai star, which mainly belongs to military and war, has changed into a relationship with Taibai Changgeng star, and turned into a benevolent, gray-haired heavenly peace elder.The educational affairs managed by Lao Tzu and Sakyamuni are equivalent to the three-year old man's house (consultant) in the sky, and each has its own free area.The queen mother of Xichi mentioned in "Mu Tianzi Biography" and "Han Wu Wai Ji" (later generations are also called "Western Holy Mother"), and later became the mother-child relationship of the Jade Emperor. model.It is difficult to describe the concepts of the ruler of the Southern Dipper star, the ruler of the Big Dipper, the ruler of the Big Dipper, and the ruler of the Big Dipper. After the Tang and Song Dynasties, the Taishang Laojun (Laozi), the leader of Taoism, imitated the saying that the Buddha, the leader of Buddhism, had three bodies, and then became Laozi's three bodies of one breath, becoming the three bodies of Yuqing, Taiqing, and Shangqing.In short, if we analyze in detail the heavenly court organization of Taoism since the Han and Wei Dynasties, the household registration of gods, emperors, gods and ghosts, and the system of heavenly political system, just like our historical imperial political system, there have been changes throughout the dynasties. It is difficult to elaborate, but it is also possible Very legendary.Later, it was added that there are thirty-three days in the sky, the highest god is the Jade Emperor, and there are eighteen floors in hell, which are all managed by the eighteen kings of Hades.The emperor in the world is between the emperor of heaven and the king of Hades in the underworld. After his death, his soul will first meet the king of hell, be accompanied by the king of hell to meet the emperor, and then judge his good and evil in his life, and receive rewards and punishments. It was established due to the introduction of Buddhist thoughts of heaven and man. For example, the name of King Yama is a loanword from Indian Sanskrit.However, during the Yuan and Ming Dynasties, after folk society novels appeared, they took the historical story of King Wu of the Zhou Dynasty as the center and compiled a set of scripts about Jiang Taigong (Lu Wang) conferring on the gods, the Jade Emperor and the ghosts and gods of mountains and rivers, and The kitchen and toilets were all sealed by the gods in charge.Because of Jiang Taigong's selflessness, he finally forgot himself and had no god to confer. As a result, he had to confer himself as the Altar God of the Sheji Altar.From this historical story, we draw on the relationship between heaven and man. In very interesting myths, we can always see the profound side of Chinese humanistic culture. That is, the religious academic thought since the establishment of Taoism has never left the standard of humanistic culture. As for the popular belief in ghosts and gods that is popular among the people, strictly speaking, it is very complicated. Often there is no distinction between gods and Buddhas, and no distinction between gods and Taoism, and they always live in the two novels. To distinguish the true beliefs of Chinese folks, it is just like Chinese culture. , it is difficult to make a strict distinction, that is, which religion should be responsible for the general superstition among the people today?Which religion should the god they believe in belong to?It's hard to say.However, here, we can understand the great spirit of the Chinese nation on the other side, because in our historical concept, although there was no constitution expressly stipulating "freedom of religious belief" in the past, in fact, it has been unwritten for five thousand years. We fully recognize "freedom of belief". Whether it is a foreign religious belief or our own religion, as long as the truth teaches people to be good and is beneficial to the world, we will all invite you to sit down and be respected. We have never changed because of different religious beliefs. If nothing turns into hatred, there is only mutual understanding and mutual assistance, which complement each other to maintain humanity.Going to war for religion and hurting emotions for religion is by no means the original spirit of Chinese culture. I hope that our future generations should understand this great mind.For example, a certain school of Taoism that is popular now, regardless of whether its teachings are accurate or not, but he enshrines Confucius, Laozi, Sakyamuni, Jesus, and Muhammad, expanding the slogan of the same origin of the three religions after the Tang and Song Dynasties, becoming the five The voice of teaching the same origin, this kind of expression, only the tolerance of Chinese culture can do it, this is the symbol of true freedom and democracy.In fact, this style has already spread to the United States, and in recent years, in the United States.There have been such emerging sects, and I think that the religions of the 21st century must take the front of united religions, probably not too far away. At the same time, it is incidentally explained here that Chinese culture has its own set of freedom and democracy in civil society regarding rewards and punishments for the value of human ethics, good and evil, and has its own public opinion of right and wrong. This is influenced by Taoist thought. For example, for rural Good people in the society, who are memorable after death, are free to make him the god of the land, and after a good official dies, they are free to make him the god of the city god (equivalent to the position of the county magistrate in the human world, the head of the administrative region).For example, Guan Gong, who valued morality and righteousness all his life, later made him a god freely. Yue Fei, who devoted his life to serving the country with loyalty, also made him a god. An official who was just and honest like Bao Wenzheng, he was also made a god. Wang, and so on, as long as you read more history and local chronicles (provincial chronicles, county chronicles, etc.), you can find public opinions on good and evil, rewards, punishments and deification of gods in folk society everywhere. This is Chinese culture. The other side of the posthumous merits and demerits "Yi Fa" is the folk Feng Yi thought, which is very worthy of attention.Therefore, it influenced our social education in the past. For the concept of life, ethics and morality, without the management of officials, there will be a warning of life and death, honor and disgrace. The success or failure of education is the key to non-causality, and it is difficult to say what is the value of the relationship with educational politics. (2) The academic thoughts of Taoist immortal cultivation As mentioned earlier, Taoist academics originated from the "hermit" thought of ancient culture, and became "alchemists" between the Warring States, Qin, and Han, and then changed from gods after Qin, Han, Wei, and Jin, and then changed It is the Dao soil of Taoism, and after the Tang and Song Dynasties, it was called "refining masters". This series of academic thoughts, on the surface, have undergone several stages of changes; but in essence, they are inherited in one continuous line. There is not much change, only following the path of historical and cultural development, absorbing other foreign academic methods, and expanding them.The center of Taoist academic thoughts is built on this series of cultivation methods. Taoism inherits the content of Taoism, that is, uses this series of academic thoughts as the foundation. Now let us make a comprehensive introduction.Let us know a little bit about Taoism, which is considered mysterious and unpredictable in the whole world. What kind of medicine is sold in its gourd? 1.Taoism and Daoism's Appraisal of the Meaning of Life In ordinary times, we only know Chinese culture, Confucianism, Confucianism, and Mencius academics try their best to elucidate the thought of humanism and morality, advocate humanism as the standard, and form a system of humanistic philosophy of the Five Classics and Six Arts; , the relationship with the Department of Five Classics, and the scattered and lost schools of thought are preserved.It is really a pity that the academic ideas of life science that our ancestors left to future generations are thrown away casually. Everyone knows that philosophies in ancient and modern China and abroad are all studying the problems of the universe and life, trying to find solutions for human beings to obtain eternal peace. Out of regret, although philosophy, like religion, is an effort to deal with real life and problems in the real world, its ultimate requirement and highest purpose are generally to study the problem of death.Especially in terms of religious thoughts, as the common people say, they all work on the issue of death, despise life, and deny reality. Sure enough, they are also trying their best to beautify life and beautify reality, but its purpose is still to make the real life work hard. As a result, as the capital of the soul's detachment after death, in other words, religion and philosophy generally stand on the side of death and perdition, calling for the sublimation of the soul.Only Chinese culture, according to the Department's thinking, is quite different from this spirit, because life and death, existence and perishing, are just two phenomena that treat each other, equal to the two ends of a stick, and like the morning and the morning. At night, if you stand on the side where the sun is thinning and the grass is dying at dusk, and you see the scene of "the day is surrounded by mountains, and the Yellow River flows into the sea", everything has only the past and no future, and it is really full of infinite sadness.However, standing in the east of the morning dynasty, "the building looks at the sea and the sun, and the door faces the tide of Zhejiang", and seeing the source of life that "the wild fire is endless, and the spring breeze blows again", there will always be tomorrow, and there will always be an endless future. It really gives people incomparable vitality and infinite prospects.The thinking of the Department of Chinese Culture is to look at the universe and human life from the end of life, and thus establish the concept of "changing life and death". The mainstream of the two major cultures in ancient times, Taoism and Confucianism, proceeded from this philosophical foundation of infinite life, and believed that the value of human life and the function of human wisdom can be used for the imperfect world, the miserable life, and the life of birth and death. To make up for the shortcomings of heaven and earth physics, so as to establish the purpose and value of life, it has the function of "counseling the transformation of heaven and earth".In other words, human beings have infinite potential. If you discover it yourself, you can make up for the shortcomings of everything in the world.Based on this idea, Taoist academic thought holds that human life can be "same cultivation (age) with heaven and earth, and the same life (life) as the sun and moon", and can also control heaven and earth and manipulate physics.But why can't this potential be realized?Why can't I do it myself? ①Because human beings cannot understand the root of life, they are obscured by external objects, disturbed by emotions and desires, they create troubles anytime and anywhere, and shorten their lifespan by themselves. ②Because they don't know the principle of continuation of supplementation, they only know the reduced consumption, but don't know the magic effect of the increase.In the Warring States period, stimulated by the decline of the times and the turmoil of the country, the atmosphere of free lectures prevailed in the country, and because folk research on academic ideas was gradually valued by the upper class, so between Yan and Qi, there were alchemists who believed in this kind of thinking. Based on the study of astrophysics and geophysics, he believes that the laws of human life are the same as the laws of the continuous movement of heaven and earth, so he establishes a principle and method of health preservation.Under the general principles of this method, some do research on physics and physiology; There are a lot of tricks, each holding one end.可是，这只是举出他们对于人生修养的方术观念而言，他们从这种方术观念出发，至于立身处身，用在对人对事的观点，也各有一套思想和理论，就构成诸子百家异同的学说了。Let us ignore this absolute and lofty realistic ideal, can we really achieve it?至少，这种对于人生价值，与生命具有伟大功能的观念和理论，实在在世界文化思想史中，是史无前例，只有中国一家一一道家首倡其说。过去中国医学的理论基础，完全由道家这种学术思想而来，因此，在魏、晋以后，医家不通赐经》、《内经》、《难经》与道家学术的，便在医理学上，大有欠缺了。 2.方士思想的影响 春秋、战国时期，这种新兴流行的"方士"思想，在只知穷经读书的学者，除了坐以论道，讨论人文的思想以外，完全缺乏科学兴趣，不加重视，甚之，笑为荒谬不经、一概鄙弃，而在通人达士的上流人士，也与愚夫愚妇一样，便多多少少受其影响。于是，当时流行的"养神"、"服气"、"饵药"、"祀祷"等风气，便逐渐普及，等于这个科学时代，不管懂不懂科学，原子冰淇淋、原子理发，也随科学的风气，随口乱喊一气，尤其如美国，科学的幻想小说，犹如一样流行。Now we only give examples of the famous theories related to Taoist alchemists' thoughts at that time: （1）养神论者的理论与方法：当然首推老子，例如老子所说养神论的原则，便有："谷神不死，是谓玄牝。玄牝之门，是为天地根。绵绵若存，用之不勤。"老子讲出这个谷神，后世有些旁门左道的道士与炼师们，便把它生拉活扯到医学的范围，弄到身体的生理上去，认为这个"谷"字，便是"榖"字，"榖神"，一种解说是脾胃的神（道士们称它叫中宫的部分），一种解说是榖道（大肠与肾脏的衔接处），于是使忍屁不放，紧撮榖道，认为便是合了老子的道法，修炼"谷神"的妙术。其实，老子所谓的"谷神"，只要细读老子的"致虚极，守静笃"的道理，便可知道他所说的："夫物芸芸，各归其根，归根日静，静日复命"的方法论，便是"谷神"的注解了。能把心神宁谧，静到如山谷的空旷虚无，便可体会到"空谷传音，虚堂习听"、"绵绵若存"的境界了。魏、晋、隋、唐以后，道家"存神养性"的方法，配合道家医学的《内经》，与道教所造的《黄庭经》，就又产生"内机返照"、"长生久视"的理论。所以"内视"与守肚脐眼的方法，都是后世道家修炼的事，并非禅宗的术语，如果有人弄错了，应当注意。 So, what is the god that Taoism talks about?这在战国时期的子书中，存有很多同异的说法，姑且举几个例来说明：《易经·系传》："神无（无）方，而易无（无）体。"后来司马谈《论六家要旨》中说"凡人所生者神也，所托者形也。""神者，生之本也。形者，生之具也。"司马迁在《律书》中，更加发挥说："神使气，气就形。""非有圣人以乘聪明？孰能存天地之神，而成形之情哉！"司马氏父子所说的形神问题，与黄帝《内经》太素本神论篇中，岐伯所说。的形神论，原则一致，如："形乎形，目冥冥，问其所痛，索之于经，慧然在前，按之不得，复不知其情，故曰形。"又："神乎神，不耳闻，目明，心开，为志先。慧然独悟，口弗能言，俱见独见，适若昏，昭然独明，若风吹云，故日神。"这些有关道家思想所说的神，都不是宗教性质所谓的神，而且这些神的理论，是科学的，也不是纯粹哲学的，但是它不是物理的唯物思想，它是神能驭物，做为生命根源心物一元的思想。In the hands of the Taoist "Huang Ting Jing", this primitive Taoist theology of life is put on Taoist robes and robes, painted with ghosts and gods' faces, and stands in every acupuncture point of the internal organs and limbs of the human body.Therefore, according to the ideas of the "Huang Ting Jing", our physical body has become a mysterious world of gods.如果用它来解释儒家思想、《大学》、《中庸》戒慎恐惧的理论，培养诚敬的心志，倒是最好的注解。倘使从纯粹道家原始科学思想的观念看来，这种贯串生理与宗教性质的学问，实在为世界宗教思想史上独一无二的境界，在此不及细说。 （2）养气与炼气论者的先声：在周穆王之后，到东周开始，至于春秋期间，道家方士们的修养方法，是偏于养神的，到了战国时期，因为医药的进步，药饵、炼丹的方术盛行，因此道家修炼的方法，从专门主张养神的阶段，便进入兼修"形神俱妙"，偏重服气、炼气的阶段了。在这个时期，为道家代表者的庄子，便随处并论"形神俱妙的方法与理论，所以同为道家宗祖的老子和庄子，他们的学术思想，虽然脉胳相承，而在理论的旨趣与方法上，便有异同之处了。庄子说的养神原理，大致不外忘物忘身、视生死为一贯，齐物吾于无形，而在方法上，却特别提出"斋心论"与"坐忘"论，为养神合道的根本，使其能够到达"虚室生白，吉祥止止"的境界，然后才可以"乘天地之正，而御六气之辩，以游无穷者。"比起老子的道妙理论，已经演进得相当具体。可是他在养神以外，又同时提出养气的方法，说明："真人之息以踵，众人之息以喉"，以及"缘督以为经，可以保身，可以全生，可以养亲，可以尽年"等理论，随处说明气机存在的作用，与生命关键的道理。庄子这种学术思想的发展，显然是受到"方士"思想的影响。不但庄子是如此，与他先后同时，认为是直承孔子，行仁由义，当今天下，舍我其谁的孟子，在他的学说之中，讲到修养的方法，也显然是受到道家"方土"养生思想的影响，与孔子原来平实的学说，已经大异其趣，与曾子的"慎独"与"诚意"，子思的"诚明"和"明诚"的养神方法，也大有不同。孟子在修养方法上，干脆提出养气的言论，所谓："夫志，气之帅之。"乃至特别提出由养其夜气而至于平旦之气的气象，然后可养到至于浩然之气，而充塞于天地之间，而且更具体地说出养气进修的程序，如："可欲之谓善，有诸己之谓信，充实之谓美，充实而有光辉之谓大，大而化之之谓圣，圣而不可知之谓神"等言论，无论如何，在孔子、曾子、子思传承的修养方法理论中，实难找出类似这种线索的。 经历两千年来的道家炼丹学说，始终不出气的范围，一般想求"长生不老"，效法修道的人们，吞吐呼吸，熊经鹤伸，天天在吐故纳新而炼气，做为修道的张本，那么，道家所谓的气，究竟是什么东西呢？People often ask me, if I am convinced, where should I sum it up?Or for the lower dantian (below the navel)?或为中宫谓腔部分）？殊不知这个身体，犹如一副内外通风的皮袋，装进许多骨骼，腑脏，全部神经系统，血液与内分泌，牵一发而动全身，到处都是流行无碍的，譬如一个皮球，当你打气进去的时候，你想把气集中停留在皮球的某一固定处所，是可能的事吗？如果不可能，那么，吐纳呼吸的炼气术，等于是通风作用，藉以做到吹扫清洁的运动而已，那里可以积气炼丹，而得"长生不老"的成果呢？A part of the Indian yoga theory of qi refining believes that the air is full of sunlight energy and many unknown physical nutrients, which can increase people's life span.殊不知血气当中，固然存有许多营养人身的作用，譬如氧气，如果过分吸收得多了，它也会变成有害无益的，日光能吸收得太多了，也是会改变人体的形质，乃至可以引起不良的后果。总之，这些理论，都是似是而非的妄语，实际上，都被"依文解义"所膝蔽，并不真能了解道家的意义，所以魏、晋以后的神仙家们，生怕大家误解气字的意义，更独创一格，把这个气字，改写成"炁"字，这样便是后世道家另一派的旁门，专以拆字方式传道的一种先趋。这个从无"无"火而组合成的"炁"，也就是道家，用来说明此气非空气的道理。另有一种观念，把氣、气、炁三个中文的字，做了三层解释，认为有米的这个氣，是指呼吸的氣，不加入米字的气，是指空气的气，只有无火的炁字，才是道家所讲的气。什么才是道家气字的真正含义呢？那便是专指生命本有的一种潜能，并非是电，也非原子的作用，我们站在现代的观念，借用现代的知识，只能为它借用一个物理学上抽象的名辞——"能"，做为暂时的解释而已。由此而知，所谓吐故纳新等炼气的方法，并非说它对于健康养生没有用处，只能说道家用吐故纳新的呼吸术，不过像是借用一根火柴，靠它来点燃自身潜能的一种方法而已。 我们对于这些太涉专门的解释，为了节省时间，不能多说，现在继续说明战国时期的道家，由"方士"们提出"形神俱妙"的服气、炼气的修养方法以后，便由"方士"的观念，提升到"神仙"的境界，其中开始划时代的信念的，又是庄子；在传统的信念中，对于道高德妙，成为君子、大人、先生、圣人，无形中把它变为人位当中的至高标准。庄子由此标准再向上提升，便创立了"至人、神人、真人"的名号，如说："至人无己，神人无功，圣人无名。"后世道家与道教，用以称呼得道的神仙，叫他为"真人"的，便是从庄子的观念开始。我们要知道，在庄子全部思想的观念里，如果一个人达不到这种神人的境界，便是做人没做到顶，所以不能称之为至人，因为做人既做不到人的最高境界，所以芸芸众生，统统都是假人，也就是后来道家思想所谓的"行尸走肉"而已，并非"真人"。庄子这种对于人生价值，和人格升华的标准，陈义实在太高了，在一般人而言，可以说只有可望而不可即的成分，所以大家便认为他和所有道家的思想一样，只是一种理想主义。In fact, it is not wrong to refer to the concept of human life as the same as the function of the universe. It is just that human beings want to be self-respecting and arrogant, but they are not great enough, so they feel inferior and dare not bear it.那么，他提出"真人"、"神人"的境界是什么呢？如说："藐姑射之山，有神人居焉，肌肤若冰雪，绰约若处子，不食五谷，吹风饮露，乘云气，御飞龙，而游乎四海之外，其神凝，使物不疵疠，而年谷熟。"庄子像这样描述"神人。的话，屡见不鲜，有的地方便说"神人"，是乘日月以游行，比乘云气还要扩大，因为他提升了人的境界与价值，所以居高临下，凭空鸟瞰，便自然而然的鄙弃世俗，卑卑不足道也，所以他说，像这一类的"神人"，只要用他的残渣废物，就可以制造出许多圣人，其他还有什么可说的呢？如云："之人也，物莫之伤，大浸稽天而不溺，大旱金石流，土山焦而不热，是其尘垢秕糠，将犹陶铸尧、舜者也，孰肯以物为事！ " （3）服饵者的理由：说到服饵者，在古代道家学术中，也有叫他为"服食"或"饵药"等等名称，总之，这是道家"方士"演变而成后世丹道派的"炼丹"，与服食丹药而成神仙，道家物理科学而哲学的正统派，也便是中国上古原始的科学知识，对于物理的观念，引用到生物生命学的理想，企图以药物改变身心生理的气质，延伸人的寿命，至于羽化而登仙的要求。他们是世界上打开化学纪元的先驱者，也是初期药物学研究的主流，这种以药物服饵为主的道家流派，才是战国时期所称为正牌的"方士"，同时也包括了医学的人士。因为在中国古代历史上，从儒家思想的观念出发，对于从事济世活人医药的人们，一概叫做"方伎"之士，向来把他们与"方士"并待，他们在儒林中，并无地位，也不受重视，有时还把他们列入佛、道一样，鄙视他们为江湖末技，因此，在明、清以后，有许多学者从医的，便特别标榜自己为"儒医"的招牌，以争取学术的地位。关于服饵方士派的理论，约有两个理论、三项种类、三个程序： 所谓服饵丹药的两个理论：①他们认为人身便是一个细菌的世界，四肢百骸，五脏六腑，都充满了细菌的生命活动，他们以原始的观念，命名这种细菌的种类，都叫它为虫。在中国古代相传的医药观念上，素来便把人的身体分为上、中、下三焦；大约由头部至肺部，为上焦；自胃部到横隔膜，为中焦；从横隔膜以下，包括肾脏系统及大小肠、膀胱等为下焦，这三焦所有的寄生虫，便统统命名它为"三尸虫"，而且还为"三尸虫"的种族，取了名字，叫做彭琚、彭质、彭矫。后来道教，比较客气点，又称它为"三尸神"。又例如说："上虫居脑中，中虫居明堂（眉眼的中间），下虫居腹胃。上尸虫伐人眼，中尸虫伐人五脏，下尸虫伐人胃命。"综合起来，便叫它为"三彭"。所以他们锻炼矿物药品，如水银（硫化汞）、砒霜、硫磺等五金八石的毒药，经过化学的提炼而凝结成丹，吞服求仙，也就是为杀死"三彭"的杀菌作用。We don't care whether this theory is correct or not, but more than 2,000 years ago, when there was no shadow of modern science, this kind of medical theory appeared openly. Can you say that it has absolutely no basis in scientific thinking? ②除了服饵丹药，消灭"三尸虫"的观念以外，第二个思想，便是认为这个血肉骨骼系统的五脏六腑，是容易感受外界物理作用的损害而生病，如寒、温、暑、湿与传染病的侵袭，如果把这个人身生理所有的机能，换成黄金、白银一样的体质，当然就可以活得长久了。因此他们研究矿物药物的化学，把铜铁制成黄金，（因为秦、汉时代，所谓黄金，大都是赤铜，真正的天然黄金很少，所以要化学制造，因此中国的炼金术，也是世界科学史上最早发明的冶炼技术，后来由阿拉伯人，辗转传到欧洲去的。）再用某一种天然植物的成分，把纯净黄金化为液体，渐渐吞服下去，使它慢慢吸收，久而久之，便把所有生理的机能，整个换成黄金的体质，当然就可以长生不老了。You say this kind of thinking, how ridiculous?But is it ridiculous?不然，凡是科学的发明，都是等同儿戏的幻想而来，我们在没有证据以前，只可以取保留存疑的态度，可是，你一定会说，吃了黄金不会中毒吗？会的，黄金中毒的成分还不太严重，如果不把黄金化成液体，肠胃穿孔的情形，随时可以造成，"方士"们对于解救黄金中毒的药物，早在两千多年前，已经研究出几种，可惜有的已经失传而已。至于炼铁成金的方法，在后世还有流传，据说，现代有人试过，果然可以炼成，可是现在天然的黄金太普遍了，用这种化学炼成的黄金，成本比天然的黄金还贵。所以没有用处，这是见之于现代人研究道家修炼报道的事实资料，随便一提而已。我们听了这种道家"方士"学术的思想，看来非常可笑，同时也很有趣，当然不会使人相信，但是现代的人，想用血清等药物挽回人身寿命的理想，到今天还未正式试验成功以前，岂不是同样值得怀疑吗？科学家的精神，是由幻想、理想中寻求理论的根据，然后再拿理论来求证实验的，所以我们对于这种道家"方士"求"长生不老"的理想，姑且把它当作科学小说的观念来看，不加可否为妙。 讲到这里，我们顺便说明一个问题，那就是在我们过去的历史上，许多帝王、名人，例如汉、唐、明、清几位笃信道术，服用丹药的帝王，以及名人如韩愈、苏东坡、王阳明等人，都是服用道家"方士"的丹药而促成速死的，这是什么理由？在这里，我要忠诚告诫各位迷信现代成药，尽量服用补药，与专打补针的朋友们，应该同在这个问题上，予以相当注意。 "方士"们发明锻炼五金、八石等矿物质的药品，在医药的价值上，与在人身上做物理治疗的用剂，只要用的适当，不但没有错误，而且极有价值，但是，这类从矿物质提炼出的药品，都是燥性的，而且具有强烈的挥发生理生命机能的功效，与现代某一类多种维他命等的成药，有殊途同归之妙。在真正道家"方士"们的服用方法上，第一重点，必须要在心理行为上，彻底地做到"清心寡欲"，对于男女性行为，与贪吃浓肥、富于动物肉类等食物的欲望，已经绝对不生贪恋的作用，才能开始服食。否则，这种药物，一吃下去，具有强烈的壮阳作用，必然促进性机能的冲动，这对于那些帝王，与名公巨卿们，终日沉湎在声色场中，与醇酒美人打滚的富贵生活中人，无疑地便成为催命剂了，那有什么值得大惊小怪的呢？The second point is that the Taoist conditions for taking this type of elixir must first be refined to the point where the spirit can be concentrated, and the grain can be fasted without eating the world's fireworks and food, before it can be absorbed and melted. Otherwise, it may be poisoned by the opposite food, or He got sick from the medicine and died.总之，一般服用丹药的人，不能断绝"男女饮食"的欲求，相反地，还想靠丹药的功效，以达到"男女饮食"玩乐的要求，那么，"服药求神仙，反被药所误"，这是必然的结果。大可不必把这些烂帐，一律记在"方士"们的名下，你说对吗？ 关于服饵丹药的三种类。自战国以后，经秦、汉、魏、晋、南北朝，到隋、庸之间，丹道服饵派的种类，大体可以把它分为三类，也就是后世道家所谓的天元丹、地元丹、人元丹三种。 天元丹约有两类：一是指天然的矿物而成丹的，如五金、八石等天然化学药品。一是指不需自己的辛勤煅炼，接受已经炼丹得道者的赐予。 地元丹：是专指采用植物性的药材，研究提炼而成丹的一种。从秦、汉以后，中国药物学的发展，与讲究修炼地元丹的道家，实有不可分离的关系，例如民间相传服食成仙的灵芝草、何首乌等等故事，都是由于地元丹的思想而来。道家对于灵芝草的研究，存有专书，包括灵芝的种类，有矿物化石、动物化石的灵芝等等，大多是见所未见，闻所未闻，我们普通采到野生的灵芝，并非神仙炼丹的一种，这是属于菌类的灵芝，有的是有毒的，即使无毒的一种，少吃只会使人起幻想，多吃会使人精神分裂，或中毒，万万不可以迷信服用，以免无故而仙逝，后悔莫及。 人元丹，约有两类：①是指离尘出借，避世清修，专门养神服气，弃欲绝累，涵养身心，使其达到清静无为，虚极静笃的境界。利用极其寂静的作用，只求积聚，不事任何消散的成果，引发本身生命的潜能，例如普通所谓打通任督二脉与奇经八脉，然后到达神凝气聚，发挥生命具备的伟大功能，再来自由作主制造新的生命，也就是后世道家所谓的清修派，或名为单修派的一种功效。②是以古代房中术的理论做基础，研究性心理与性生理的作用，认为男女两性内分泌（荷尔蒙），具有延续生命的功能，在合理而正常的夫妇性生活中，不乱、不纵欲，而达到升华精神，延长寿命的功效，这就是后世道家所谓的男女双修派，属于房中"长生久视""内视炼精"的一种。他们对于内分泌的研究，应该算是世界医药史上发现的最早。但是这一派的流弊所及，百害丛生，例如普通所谓采补术（采阴补阳，或采阳补阴），以及过去旁门左道中，采取紫河车（胞衣），服食丹铅（输食童男童女的血液），闹出许多伤天害理的事，不但违反伦常道德，甚至触犯刑章，大逆不道。在中国民间社会，许多无知的人，迷信这-类旁门左道的道术，暗中相当普遍，殊不知这些知识，在现代医学上，经过科学的整理，已经有许多药物，如荷尔蒙、维他命等等，早已超过这种原始而不切实际的理想，再也不可迷信了。 服食丹药的三个程序：战国时期道家正统的"方士"，应该属于从事服饵的丹道者，他们是专以煅炼五金、八石，与烧铅、炼汞（化炼硫化汞、氧化汞等）药物化学的发明者，也是成效方单医药的创始派，他们有物理科学理想上的理论，也有实验的成绩。后世道家把修炼身心的精气神，叫做炼丹，那便是取用人元丹内养方法的演变，做为主体，这是中国专有养生学上的特别成绩，以后再加说明。However, those who specialize in cultivating the inner alchemy of essence, energy, and spirit do not understand the principles of Taoist medicine and the knowledge of Taoist medicine. In terms of alchemy, there are shortcomings. 从丹道方场来说，服饵丹药，约有三个程序：第一个程序，服用地元丹，是为修炼养生做预备的工作，所谓强壮其筋骨，健全其身心，即使是一个普通人，也可以服食而求保健的，由此发展，便成为后世中国人讲究食物治疗的风俗，例如冬令进补，与膳食养生的习惯，都是渊源于地元丹的思想而来。第二个程序，就是修炼人元丹，变化气质，以达到道家凝神聚气的标准，犹如庄子所谓"登高不栗，入水不濡，入火不热"、"其寝不梦，其觉无忧，其食不甘，其息深深"的境界，到了这个程序，可以辟谷而不食，昼夜不眠而如一，正如庄子所说："不知说（悦）生。不知恶死，其出不讠斤，其入不距，倏然而往，倏然而来而已矣。不忘