“Focusing on Treating the Spirit(神)”in Acupuncture and Moxibustion:The Dialectical Unity of Regulating the Body and the Spirit

“Focusing on treating the spirit(神)”is an important principle in acupuncture and moxibustion.It is a unique psychosomatic therapy involving the doctor and the patient,which includes regulating the spirit and the body.Traditional Chinese medicine attaches great importance to it.Focusing on treating the spirit is also a component of the standards of medical ethics.Only when doctors have noble medical ethics can they achieve clinical treatment of the mind and give full play to their skills to cure diseases.Focusing on treating the spirit runs through the entire clinical process of acupuncture and moxibustion.Before the treatment,it is necessary to focus on the spirit to distinguish the spirit and qi.During the treatment,attention should be paid to the mind to regulate the spirit and qi.It is the premise of clinical diagnosis and treatment of acupuncture and moxibustion and the key to the curative effect.Focusing on treating the spirit is also in the realm of doctor-patient double treatment,which requires doctor-patient communication before treatment and the preservation of the body and spirit after treatment.Therefore,concentration of the mind is the key to acupuncture and moxibustion treatment.

Series of Interpretation on Yellow Emperor’s Internal Classic (Ⅲ):Unity of Spirit and Body:Views from Huang Di Nei Jing (《黄帝内经》Yellow Emperor’s Internal Classic)

Human life activities are inevitably affected by the surrounding environment,such as natural and social environment.It is the basic principle of TCM to set a series of medical practice activities.TCM believes that the social environment has an inestimable influence on the mind and body of human beings.This study introduces the unity of spirit and body in traditional Chinese medicine.

Participation in Mind-Body-Spirit Programs and Length of Stay in a Residential Addiction Treatment Facility: A Retrospective Analysis

Length of stay in treatment is thought to be the best predictors for long-term recovery from substance use disorders. The objective of this study was to examine the relationship between participation in mind-body-spirit (MBS) therapeutic programs and length of stay in a residential treatment facility. A retrospective analysis of data from 1719 subjects who were admitted to a 30-day residential program for substance use disorders (SUD) was conducted. Subjects participated in MBS programs that included yoga, acupuncture and meditation. We examined the effects of subject participation in MBS programs for subjects who left against staff advice (ASA) and those who successfully completed the residential program. A higher percentage of subjects with severe heroin use disorder left ASA compared with subjects with severe alcohol use disorder (16% vs. 9%, respectively). Most subjects from both substance groups who failed to complete the 30-day treatment program, left within the first two weeks of stay (59% of alcohol group and 75% of heroin group);however, again, the percentage of heroin users leaving during the first two weeks was significantly greater compared with that of alcohol subjects. We found a highly significant, positive correlation (r = 0.56, p < 0.01) and a statistically significant increase in LOS for all subjects, regardless of the substance type, and the number of MBS program sessions attended showing an association between MBS participation and increased LOS. These data support the inclusion of MBS programs as part of a comprehensive treatment strategy for SUD in combination with traditional counseling to help develop a sustainable long-term recovery.

The Mentally Offset Human and the Society

A human being is a complex type of creature whose existence depends on three components;the spirit, the soul and the body which interact in a reversible manner. I do believe that there comes a time when there is lack of a reversible interaction between the soul and the spirit in certain individuals which leads to a state of mental offset. For humans to live in sociality the world is governed by humans’ laws but the mentally offset human do not live according to these laws. Due to this, they are considered as being useless in the society but I do believe that they have complete natural human rights and are not useless for they are aware of each act they perform. It is observed that the mentally offset human hardly acquire a disease from natural origin, I do believe that due to this lack of a reversible interaction between the soul and the spirit, the immune system is reprogrammed such that there is a lack of recognition of exogenous and endogenous pathological substances and there is no means of interaction between these substances and the body cells.

Common problems in the TCM intellectualized development and strategies for its sustainable development

To inherit and develop the traditional Chinese medicine, the scientific and technological innovation is the key. With the development of the artificial intelligence （AD, it provides strong technical support for the development of the TCM intellectualized development. But there are many common problems in the intellectualization of the traditional Chinese medicine. The practicability is not strong, with the lack ofsystematicness, and it cannot reflect the core thought of the TCM syndrome differentiation and treatment. This article focuses on these problems and puts forward the basic strategies for the intellectualization and sustainable development of the traditional Chinese medicine, advocating that the intellectualization of the traditional Chinese medicine should adhere to the holistic point of five internal organs, the holism of body and spirit and the holism of human beings and universe.

Effect of intradermal needle at five-zang Back-Shu points on treatment of chronic fatigue syndrome

Objective:To observe the effect of intradermal needle therapy on back-shu points of five zang organs in treating chronic fatigue syndrome(CFS)and provide evidence for the usage of unilateral back-shu point.Methods:Patients were randomly divided into bilateral back-shu point group,unilateral back-shu point group and non-acupoint group,remove shedding cases,each group remaining 30 patients.In bilateral back-shu point group,both sides of back-shu points of five zang organs were selected.In unilateral back-shu point group,only one side was selected,left or right alternately.The location where non-acupoint group inserted by intradermal needles were outward from the back-shu points,left or right alternately.Fatigue Scale-14(FS-14)was used to evaluate the fatigue level and the scores’improvement of physical fatigue and mental fatigue revealed the therapeutic effect on body constituents and spirits of CFS patient.Results:After the 8-week intradermal needle therapy,the total effective rate was 83.33%in the bilateral back-shu point group,which was 76.67%in the unilateral back-shu point group and 50.00%in the non-acupoint group.The curative effects of the two groups whose back-shu points of five zang organs were inserted by intradermal needles were better than the non-acupoint group(P<0.05).There was no significant difference in clinical efficacy between the bilateral back-shu point group and the unilateral back-shu point group(P>0.05).There were statistical differences in FS-14 questionnaires including total,physical and mental scores between before and after the treatment in both the two back-shu point groups(P<0.05).Only the scores of total and physical fatigue in decreased in non-acupoint group(P<0.05),which means it couldn’t help to alleviate mental fatigue statistically(P>0.05).Conclusions:(1)The intradermal needle therapy on back-shu points of five zang organs for CFS has a satisfying clinical efficacy in curing tiredness.It can help to reduce both physical and mental fatigue for the patients.Hence,it can regulate both body constituents and spirits simultaneously.(2)Needling the unilateral acupoints can get similar clinical efficacy to the bilateral points.It reveals that we can cut cost by reducing the consumption of the amount of intradermal needles used on one side.(3)Both the groups of back-shu points get better clinical efficacy than the non-acupoint group dramatically.The reason of why the intradermal needle can treat CFS maybe that back-shu points of five zang organs can regulate the functions of five zang organs characteristically.

智能革命对人性的深度拷问

当科学技术发展到影响人类行为的所有领域时,合乎伦理的技术发展和基于技术发展的伦理学研究就成为时代之需。因为智能机器的自主性、适应性和交互性带来了人类劳动或工作形态的大变革,突破了传统的制度安排和伦理规范的限度,提出了如何重新理解“自由”“劳动”“成功”等关乎人性的概念问题;基因编辑、脑机接口等技术的发展促进了人的身体技术化趋势,互联网、大数据、元宇宙、可穿戴设备等技术的发展导致了人的精神技术化趋势,提出了如何认知人的身体边界、精神愉悦、自我尊严、自我实现乃至生命意义等关乎人性的实践问题。对这些问题的回答,建立在对人性的深度拷问之基础上。这开启了“人,成之为人”的第二个过程,提出了必须平衡科技发展与人类价值保护,平衡技术的应用价值与社会责任的要求。这种情况表明,人类社会在从工业文明转向智能文明的过程,迫切需要重塑或营造有利于人的身心成长和生命意义提升的人文环境。

汉代盘鼓舞中的身体观探赜

盘鼓舞是我国汉代舞蹈中的一种类型,此舞不仅以高超的舞技流传千古,更以意蕴深长的表演境界震撼人心。汉代盘鼓舞精湛的舞蹈技艺背后,体现着我国传统道教所倡导的身体观。本文通过对汉代盘鼓舞动作技术以及表演的分析,窥探其中体现的身体技艺观。提出要练就此舞,舞人需要修炼“气炁技术”“反胴动律”的身体技术,从而达到“形神相守”的表演。

黄世敬教授基于“形神一体观”论治广泛性焦虑症的经验总结

本文总结黄世敬教授基于“形神一体观”论治广泛性焦虑症的诊疗经验。从“形神失和”角度总结广泛性焦虑症的病因病机,认为广泛性焦虑症患者具有一定发病基础,其情绪特点为过度思恐,思恐过度使脾、肾之脏神受扰,最终表现为精神性焦虑及一系列躯体化症状。广泛性焦虑症的药物治疗中调神与补形并重,并结合情志疗法,在诊疗过程中对患者进行宣教,强调情志调护的重要性。根据“形神同调”治则总结其常用药为丹琥宁神方,并举验案1则,以期为广泛性焦虑症的中医治疗提供新思路。

周亚滨基于“形神一体观”论治双心疾病经验

心血管系统疾病合并精神心理障碍被称为“双心疾病”。从中医学角度分析,双心疾病乃形神共病,血脉心体病变会影响心神的功能,同时心神受损也会影响心体病变的发生发展,二者生理相依,病理互损。周亚滨教授基于心脉受损、心神失养这一双心疾病的根本病机,从中医学的整体观念出发,提出当以综合调理形神为主要目标,立“形神同调”为基本法则治疗本病。治形重在扶正补虚、化瘀豁痰,调神重在育心安神、疏肝解郁,同时配合精神疏导、中医特色外治疗法,形神兼顾而并调,方达双心和合之佳效。

针灸治“神”理论在心身病中的应用

《黄帝内经》的形神观念对心身医学的研究具有重要的引领作用,其中“神”在心身病的发生发展中占有核心主导地位。通过探讨心身医学中“神”的重要性,阐释神与经络脏腑的关系和针灸调神在心身病中的关键角色。详述针灸治疗心身病的全过程,强调医患之间的神气互动和腧穴选择的重要性,达到针灸调神养形的治疗效果。以期为现代心身病的治疗提供新的视角和方法。

李东垣从形神论治眼病

眼科疾病是李东垣诊疗的特色病种之一,其治疗眼病注重形神同调,调形尤重调理脾胃,调神尤重潜降心火。在眼科用药中善于运用苦寒药配伍风药以清热泻火,运用甘温之品配伍甘凉质润及酸寒敛阴之品以养血益阴,运用益气健脾配伍升提清阳之品以调理脾胃,重视目与经脉的联系,细心洞察以知病变之经脉,调病变之经脉以疗目疾。除用药治疗外,李东垣还重视非药物疗法,强调宁心少语以调摄心神,充分体现了其形神同调治疗眼病的学术特色,对后世眼病治疗具有重要的借鉴意义。

基于形气神三位一体观论糖尿病视网膜病变的发生

人为一整体,形、气、神相互关联,三位一体。形为载体,为气神之宅;气属动力,乃形神之充;神乃主宰,为形气之主。一者太过或不及,余二者必不善。先天禀赋不足,五脏阴虚燥热,消渴乃成,日久视衣为病。三焦通行元气,热酒熏蒸三焦,火郁内燔,精血津涸,五脏阴虚燥热,乃致消渴。火热灼损视衣脉络,血溢络外、入于神膏,或血停成瘀,则神光失用。三焦为水谷之道路,三焦不利,水谷精微不布视衣则目昏;水湿不下,泛于视衣则视衣水肿,湿聚成痰则视衣翳障,蒙蔽瞳神。元气不足,升降出入乏力,清阳不上则视衣失荣,浊阴不下则邪阻视衣,视衣水肿或翳障,神光不发。元阳不足,痰湿内阻,则视衣翳障;元阴不足,精血不足,则视衣失荣。消渴阴虚燥热,肺气阴伤损,魄化生乏源,精血失于充养,视衣失濡,则目暗。消渴日久,肝肾亏虚,魂虚及子,魂、神俱虚,魂弱不张,神虚不扬,魂神失用,则不可精明万物。七情失调则乱气机、伤五脏,致视衣为病。形气神三者生理病理一脉相通,形致本病者涵及气神失调,气致本病者兼形神失用,神致本病者不离形气失常,脏腑、三焦、元宗二气、元神、魂魄及七情等一者失常,必牵及余者,遂生本病。临床辨治当同审形气神,注重三者关联。

运用“形神同调”理论探析功能性胃肠病症状重叠的诊治思路与方法

功能性胃肠病(functional gastrointestinal disorders,FGIDs)症状重叠现象在临床上非常普遍,其发生机制与“脑-肠互动障碍”密切相关,这与中医“形神失和”理论核心的内涵高度契合。“形神合一”作为中医整体观念的重要组成部分,认为形为神之舍,神依附形而存在,二者具有相互为用的特点。FGIDs病机以脾胃功能失调、神明失用为主。治疗方面当以形神同调为基本原则,辨证选方用药,为FGIDs症状重叠患者的临床诊疗提供了新思路。

基于“形气神一体观”探讨斑秃的诊疗思路

形气神一体观是中医整体观念的表现,也是中医独特地从物质形态、能量功能、精神思维三个层面探索人体的认知体系。斑秃作为临床常见的心身疾病,从形、气、神的视角出发,认为该病的发生与形质病变、气化失常、神志异常有关。“形质病变”是斑秃最突出的外在表现,脱发或被毛区的毛发损伤均可归于不同程度的“形变”,而该类“形变”的微观基础是玄府的病理变化,故“玄府形变”为斑秃发生的病理基础;“气化失常”是斑秃发生的中心环节,包括先后天脏腑虚衰和人体气机失常;神志异常古称“神不使”,贯穿于疾病的始终,是斑秃发生的关键因素。因此,斑秃的发生发展多由形、气、神三个层次的结构功能紊乱所致。本文从形气神一体观来诊疗斑秃,并依此提出急以固形、缓以治气、统以调神的治疗原则,以期为临床治疗斑秃提供又一新的思路。

焦晓民基于“形神一体”论治慢性心衰伴焦虑状态临证经验

对于慢性心衰合并焦虑的治疗常常是从“心-肝”或“心-肾”出发,有一定的治疗效果,但对疾病治疗的整体把握存在不足。焦晓民教授系辽宁省名中医,长期从事心血管疾病的研究,在慢性心衰合并焦虑状态研究上具有独特的学术思想。焦晓民教授认为治疗慢性心衰合并焦虑状态应以形神一体观的理论为根基,深入探讨形神对于此疾病的影响,倡导以“调形以治神,调神以治形”为基本法则。这样才能抓住疾病的本质,进而达到治病求本、标本兼顾的效果,提高患者的临床疗效,改善生活质量。

浮针调颈联合调神调衡针治疗心脾两虚型失眠38例

目的观察浮针调颈联合调神调衡针治疗心脾两虚型失眠的临床疗效。方法选取日照市中医院2021年11月—2022年6月收治的心脾两虚型失眠患者38例。治疗3周,以匹兹堡睡眠质量指数(PSQI)量表进行评估,进行自身对照研究。结果治疗后,总有效率为97.37%(37/38),愈显率89.47%(34/38);随访时,总有效率为97.37%(37/38),愈显率73.68%(28/38)。结论浮针调颈联合调神调衡针可明显改善心脾两虚型失眠患者的睡眠状况,具有良好的临床疗效。

基于形气神一体观构建冠心病的病机理论体系

形气神一体观是中医理论体系的重要组成部分。形、气、神三者对人体生命活动具有重要作用,与冠心病的发生、发展关系密切。分析形、气、神三者之间的密切联系,从形气神一体观的角度探讨形、气、神与冠心病的关系,阐述冠心病病机。冠心病形的改变以心血不足为主,而痰浊、瘀血为主要致病因素;气的变化包括气虚、阳虚和气滞等方面;神的异常以由于心神失养造成的狭义之神调控情志、认知、思维等精神活动功能失常为主。

国医大师张震精气形神生命观及郁证治疗经验

精、气、神为人身三宝。精为生命活动的物质基础,气是构成人体的基本物质和动力来源,为形体之本,与精同为神的物质来源,且与血、津、液的生成密切相关。精、气、形、神四要素紧密联系,共同构成精气形神生命观。“一体两翼、疏调气机”学术思想由国医大师张震所创,在疏肝基础上兼顾脾肾,使气机调畅,是精气形神生命观的具体体现。针对郁证肝失疏泄、气机失调的核心病机,具体为疏调气机可调气,健脾温肾能养精,调和五脏以治形,气血调和以宁神。在郁证治疗中,将疏肝解郁、健脾温肾相结合,选取辛散之药及花药,具有调气、养精、治形、宁神的功效,疗效明显。

徐凤芹从“心主神明”辨治失眠经验

失眠病位主要在心,涉及肝、脾、肾。心神失养或实邪内扰、心神不宁皆可导致失眠。临证宜分清脏腑病位、标本虚实。肝郁血虚、心神失养者,常以柴胡加龙骨牡蛎汤或解郁合欢汤加减;痰热内盛,扰动心神者,常以半夏秫米汤或十味温胆汤加减;心脉瘀阻、心神不宁者,常以血府逐瘀汤加减。老年人作为特殊的群体,失眠病位多在心肾,常合并脾胃虚弱,可选用交泰丸或合用归脾汤加减,并强调对于原发病的治疗和药物因素。失眠患者也需适当使用安神药物。在安神药物配伍上,多基于辨证论治角度,结合现代药理研究精妙施用安神药物。