Dress Culture In Huangdi Neijing
There are relative systems in Huangdi Neijing.
Clothes & Accessories
Health preserving thought, according to research, contains four seasons.
Dressing
Clothing for illness and indifferent clothes.
One fits the four seasons.
The Yellow Emperor's Canon of internal medicine has four aspects of dressing.
style
and
Way of dressing
We must comply with the four characteristics of Yin Yang growth and collection, prevent cold and prevent heatstroke, and at four o'clock, we need to guard against wind and wind.
Such as "in one year, spring prevention and cold prevention; summer to prevent heat, and to prevent cold and cold heat due to heat; long Xia Fangshi; autumn anti dryness; winter prevention cold, and wind protection.
The eight are those who are sick and those who care for their patients.
Wearing clothes and protecting the cold, wearing clothes for the summer, and wearing clothes to refrain from drying and dampness, the reason seems simple today but not yet out of date. But the ancestors have had a long historical process to grasp these dressing experiences, and they also have a summing up of tragic lessons and wisdom.
This kind of narration and reminders can be seen everywhere: for example, "the soul of the soul," says: "the health of those who are wise will also be suitable for four seasons."
Another example is "the biography of Ling Shu": "those who eat and drink clothes are also fond of cold and warm, cold without sorrow, and sweating without sweat."
In the coordination of the relationship between clothing and human body, clothing and four seasons climate, it is possible to generalize the common sense that has become popular among the people in the later ages. I think its importance can not be overstated. It is a theoretical summary of the practical function level of the people in the past ten thousand years. It may be the original protection theory of Chinese costume functionalism.
The protective function of clothing has become a potential and important element here.
In the initial stage of human civilization, such important theoretical creation and the foundation of dress culture are worthy of respect.
The second is dressing for illness.
Such as liver, spleen, lung, kidney, pathology, and symptoms, the dressing is targeted: "Suo asked" dirty Qi law time "cloud:" disease in the liver...... "
No wind.
Sick in heart...
No warm clothing.
Disease in the spleen...
Eat warm water and wet clothes.
Disease in the lungs...
Eat cold clothes without cold.
Disease in kidneys...
Banned offenders: spit (fire) hot food warm moxibustion clothing.
It can be seen that when the condition is different, dressing is keenly followed by changes, such as heart disease should not be too warm to dress, liver disease clothing should be protected from wind, spleen disease can not wet clothes.
"Compliance eight notes" also cloud: "kidney disease, no hot food, no warm clothes."
The cold is cold while the lung is injured.
Then, from the trait of illness, no matter whether the fever is cold or sweating, there are also some countermeasures for dressing: for example, suffering from cold, suitable for warm clothing; if suffering from fever, suitable for cold clothing; if it is appropriate to sweat out the solution, it should be thick clothing to make sweat.
Wait.
If it is possible to resort to the usual sense of dressing according to the four seasons or near the physical instinct, it seems that everyone can enter the dress practice level through intuition, but the difference is different here.
The addition and subtraction of clothing needs a penetrating medical vision. The concept and consciousness of clothing protection for human body is a deeper way, and even an effective means to protect the body and treat diseases.
Until now, a large number of medical practices have proved that these concepts are still not outdated, and have realistic effects and functions.
When I was young and had a cold to sweat, my mother ordered her to drink mung beans, wear cotton padded clothes or wrap up thick to be relieved by sweating.
In those days, I was very interested in the magic of this folk prescription.
Later on, it was clearly stated in the Huangdi Neijing.
The third is indifferent clothes.
"Suo asked the ancient innocence of the article" cloud: "therefore, the United States eat its food, let it serve, enjoy its vulgarity, and admire its people."
The sentence patterns and ideas described here can be mutually verified with Laozi's dress theory.
In the history, Huang Lao also said that from the aspect of dress culture, there are inherent factors.
There is also a similar expression, "Suo asked the ancient innocence chapter": "there is no anger, no desire to leave the world."
Without more examples, if you can judge according to the four seasons of clothing, you should have a penetrating eye for clothing according to illness, and plain dressing is the mind of a philosopher and the mentality of a wise man.
It strongly corrections the various alienation tendencies in dress behavior and concept, and is free and free to achieve the ideal attitude of dress and the best effect of health preservation.
We know that the Yellow Emperor's Internal Canon is referred to as "Neijing", which is doubted by Sima Guang. Later, it is considered to be a name.
Yellow Emperor
And his subjects, such as Qi Bo, Lei Gong, ghost area, and Bo, are discussed in the book of medicine.
The age of the book of Huangdi's Internal Canon has not yet been conclusive.
However, it is generally believed that its main content is to reflect the level of medical theory in the Warring States period, and the basic finalization period should not be later than the Warring States period.
However, in the historical heritage chain, in a fairly long historical period, it is still based on the image of Emperor Huang, and the recipients of past dynasties often agree with this discourse.
Moreover, many scholars are more convinced that it was written in the Huang Di era, which is the question and answer of Huang Di and Qi Bo et al.
Such views include: Zhang Zhongjing in the Eastern Han Dynasty, Huangfu Mi in the Jin Dynasty, Yuan Dynasty in Liang Dynasty, Wang Bing in the Tang Dynasty, Lin Yi in the Northern Song Dynasty, Shi Song in the Southern Song Dynasty, and Zhang Jiebin in Ming Dynasty.
Therefore, in the sense of cultural pmission, the theory of dress and health preservation in Huang Di's Canon of internal medicine spread the world and influenced later generations with Huang Di's lofty image, especially affecting the cultural psychology of Chinese people.
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