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气功”一词的最早提出者------许逊

2018-07-31 09:33:50 邓绍坤 阅读(2059)


许逊(公元239~374年),字敬之,在世135年,东晋时期豫章(即今南昌)人。居西山万寿宫,离南昌三十余里。“一人得道,九族升天”之典故,即出自此君。青年时期曾学道于吴猛,后举孝廉,入蜀任旌阳县(今四川德阳市,一说是湖北枝江县)县令。由于他广施仁政,受民拥戴,人们亲切地称他为许旌阳。后因晋室腐败,他预感大乱将至,于是弃官东归,重返西山修道,旌阳百姓感其恩德,为他建立生祠,不少人还跟他去西山定居,是为现在的许家村。西山方圆三百余里,许逊在此传道施医,济世利民,弟子众多,形成了许逊教团。许逊传道之余,笔耕不缀,著有《灵剑子》,《灵剑子导引子午记》,《净明宗教录》等典籍。许逊受到北宋历代皇帝重视,政和六年,(公元1116年)宋徽宗将许逊修道的游帷观,升格为“玉隆万寿宫”,还追封许逊为“神功妙济真君”,因而有许真君之称。当时一些文人学者也很崇拜他,如苏门学士黄庭坚,以及曾巩,洪迈,真德秀等人都曾任万寿宫提举之职。著名宰相王安石还撰写了《重建旌阳祠记》,以表示对许逊的敬仰与怀念之情。


元代,许逊教团发展成“净明道”。至明朝,朱元璋的第十七子朱权也参加了净明道,许逊便是净明道的开山祖师。

许逊擅长内丹气功健身养生,“内丹”一词的明确概念,首见于《灵剑子》:“凡服气,调咽用内气,号曰:内丹,心中意气。存之绵绵,不得用上段之外气引外风,损人五脏”。在他之前的魏伯阳《周易参同契》虽然论述了炼内丹的理论和方法,但魏氏未明确提出“内丹”一词,只论述了与“内丹”同义的“还丹”。

“气功”一词也首见于许逊所著的《净明宗教录》中的气功阐微”。许逊所论内丹,不借用外丹铅汞鼎炉之说,亦不用深奥的八卦之理,而是直接用中医学理论和方法阐述其理论与方法,无一丝神秘色彩,叫人一看就懂,一学就会的养生方法。这可能与他长期在下层民众中接地气传道授业有关。《道藏.洞玄部.众术类》所载《灵剑子》,《灵剑子导引子午记》,中介绍了许逊内丹气功健身养生的详细理论与方法。


许逊内丹养生方法,目的明确,直接明快,无隐晦之词。《灵剑子》开宗明义指出:夫欲学道长生,服气为先,~~~气成则延龄。可见炼内丹气功的目的是为了长寿。理论在于以意引气,以神驭气”,将气引入生门(脐腹丹田)结成内丹。练功时结合自然界的阴阳,以调整体内阳溢,(阳亢),阴覆(阴虚)的病理状态。使之回归到阴阳平衡的正常生理状态,即法于阴阳,和于数术,饮食有度,起居有常,适应四时规律达到阴平阳秘,精神乃治的最佳身心状态。以确保生命活动持久进行而尽其天年。许逊在《灵剑子导引子午记》中说:调息,心无外缘,以神驭气,闭神庐,(脑,亦指目)以定火候,开生门(肚脐)而复婴儿,圣胎内结,握固凝然,卫生之经,思过半矣自子到午为炼阳,自午至酉为炼阴,阳主动乎,阴主平静。阳不欲溢,阴不欲覆,阴平阳秘,精神乃治。


许逊非常强调调形,调息,调心,尤其重视心在炼内丹过程中的主导作用,指出:心正则神调,神调则通,气足矣。道气足才能运行精气上通泥丸,下达两肾,调和百关,理疗千瘵万病。许真君对炼内丹气功养生的精辟论述,及高超治病救人技术,及医者仁心的高深境界。为后人留下了宝贵的文化财富,精神财富。为现代武医健身养生从理论到实践奠定了坚实的基础,作出了巨大贡献。


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article------>{"id":206,"cid":31,"sub_cid":"","title":"气功”一词的最早提出者------许逊","short_title":"0","tag_id":"","attr":"2","seo_title":"0","seo_keywords":"","seo_description":"1","source":" A武医道","author":"邓绍坤","description":"","img":"http://static.hongkongdaily.net/shijieqigong/20180731-17-54-46_15818_1533030547(1)副本.jpg","content":"<p align=\"center\"><img src=\"/public/uploads/qigong/20180731-17-49-59_14656_1533030490(1).png\" style=\"max-width:100%;\"><br></p><p>许逊(公元239~374年),字敬之,在世135年,东晋时期豫章(即今南昌)人。居西山万寿宫,离南昌三十余里。“一人得道,九族升天”之典故,即出自此君。青年时期曾学道于吴猛,后举孝廉,入蜀任旌阳县(今四川德阳市,一说是湖北枝江县)县令。由于他广施仁政,受民拥戴,人们亲切地称他为许旌阳。后因晋室腐败,他预感大乱将至,于是弃官东归,重返西山修道,旌阳百姓感其恩德,为他建立生祠,不少人还跟他去西山定居,是为现在的许家村。西山方圆三百余里,许逊在此传道施医,济世利民,弟子众多,形成了许逊教团。许逊传道之余,笔耕不缀,著有《灵剑子》,《灵剑子导引子午记》,《净明宗教录》等典籍。许逊受到北宋历代皇帝重视,政和六年,(公元1116年)宋徽宗将许逊修道的游帷观,升格为“玉隆万寿宫”,还追封许逊为“神功妙济真君”,因而有许真君之称。当时一些文人学者也很崇拜他,如苏门学士黄庭坚,以及曾巩,洪迈,真德秀等人都曾任万寿宫提举之职。著名宰相王安石还撰写了《重建旌阳祠记》,以表示对许逊的敬仰与怀念之情。</p><p align=\"center\"><img src=\"/public/uploads/qigong/20180731-17-50-12_15753_1533030526(1).png\" style=\"max-width:100%;\"><br></p><p>元代,许逊教团发展成“净明道”。至明朝,朱元璋的第十七子朱权也参加了净明道,许逊便是净明道的开山祖师。</p><p>许逊擅长内丹气功健身养生,“内丹”一词的明确概念,首见于《灵剑子》:“凡服气,调咽用内气,号曰:内丹,心中意气。存之绵绵,不得用上段之外气引外风,损人五脏”。在他之前的魏伯阳《周易参同契》虽然论述了炼内丹的理论和方法,但魏氏未明确提出“内丹”一词,只论述了与“内丹”同义的“还丹”。</p><p>“气功”一词也首见于许逊所著的《净明宗教录》中的气功阐微”。许逊所论内丹,不借用外丹铅汞鼎炉之说,亦不用深奥的八卦之理,而是直接用中医学理论和方法阐述其理论与方法,无一丝神秘色彩,叫人一看就懂,一学就会的养生方法。这可能与他长期在下层民众中接地气传道授业有关。《道藏.洞玄部.众术类》所载《灵剑子》,《灵剑子导引子午记》,中介绍了许逊内丹气功健身养生的详细理论与方法。</p><p align=\"center\"><img src=\"/public/uploads/qigong/20180731-17-50-19_18703_1533030547(1).png\" style=\"max-width:100%;\"><br></p><p>许逊内丹养生方法,目的明确,直接明快,无隐晦之词。《灵剑子》开宗明义指出:夫欲学道长生,服气为先,~~~气成则延龄。可见炼内丹气功的目的是为了长寿。理论在于以意引气,以神驭气”,将气引入生门(脐腹丹田)结成内丹。练功时结合自然界的阴阳,以调整体内阳溢,(阳亢),阴覆(阴虚)的病理状态。使之回归到阴阳平衡的正常生理状态,即法于阴阳,和于数术,饮食有度,起居有常,适应四时规律达到阴平阳秘,精神乃治的最佳身心状态。以确保生命活动持久进行而尽其天年。许逊在《灵剑子导引子午记》中说:调息,心无外缘,以神驭气,闭神庐,(脑,亦指目)以定火候,开生门(肚脐)而复婴儿,圣胎内结,握固凝然,卫生之经,思过半矣自子到午为炼阳,自午至酉为炼阴,阳主动乎,阴主平静。阳不欲溢,阴不欲覆,阴平阳秘,精神乃治。</p><p align=\"center\"><img src=\"/public/uploads/qigong/20180731-17-50-42_11774_1533030599.png\" style=\"max-width:100%;\"><br></p><p>\n\n\n\n\n\n\n\n\n</p><p>许逊非常强调调形,调息,调心,尤其重视心在炼内丹过程中的主导作用,指出:心正则神调,神调则通,气足矣。道气足才能运行精气上通泥丸,下达两肾,调和百关,理疗千瘵万病。许真君对炼内丹气功养生的精辟论述,及高超治病救人技术,及医者仁心的高深境界。为后人留下了宝贵的文化财富,精神财富。为现代武医健身养生从理论到实践奠定了坚实的基础,作出了巨大贡献。</p><p><br></p>","status":0,"pv":2059,"link":"1","createdAt":"2018-07-31 09:33:50","updatedAt":"2024-06-21 07:06:22","field":{},"tags":[]}

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