Chapter 3635: : Mongolian Medicine

This rich lunch lasted for more than an hour, and then Ye Chen followed the old Meng to his study.
Originally, Mr. Meng had a Mongolian surname, called Moletout.
According to Mr. Meng Lao, the Merged tribe, formerly nomadic and the lakeside of Lake Baikal, and Erguna who migrated later, made great contributions to Genghis Khan’s establishment of the Mongol Empire. The tribe belonged to the tribes who were brave and capable of fighting, riding and shooting, and gave the surname. The tribe is "Merged", which means ingenuity.
Hereditary Merlin titles, males in the family must join the army and have salary from the day of birth. In the Qing Dynasty, he was the pioneer general of Sengge Renqin. He was stationed in Tumote Zuoqi, Houjie Mucheng (now near Chaoyang, Liaoning). Due to years of drought, he moved northward, some settled in Darhan (Zhelimu) and some went north. Zazatu.
The most famous representative in modern times is Gadamelin.
However, the surnames in Inner Mongolia are all Sinicized now, and such Sinicized names are also better.
He and his son originally had Mongolian surnames, but now they have changed.
Mr. Meng Lao also has a genealogy, a thick one in Chinese and Mongolian.
When Ye Chen took it and looked at it, he found that this family was really not easy before.
However, Mr. Meng first started contacting Mongolian medicine in his grandfather's generation, until his father inherited it, and then passed it on to him, but now he wants to pass it on to his children, but they have not accepted it, but have other jobs of their own.
Like a son who is the director of the Grassland Management Committee, he can be regarded as an official career, and it is better than this job in Mongolian medicine.
However, in the past, according to Mr. Meng Lao, people who studied medicine could find food no matter what the situation.
In the past, it may have been a nobleman, but the family has become a big branch. In fact, Manman has been reduced to ordinary people.
Ye Chen gave the family tree to Mr. Hui Meng and looked up and saw a very strange mask on it.
If it is seen by ordinary people, it will definitely be shocked.
However, Ye Chen knew that this must be related to Shamanism.
"Sir, do you believe in shamanism?"
"indeed."
In fact, the development of Mongolian medicine has something to do with Shamanism.
This is the same as Chinese medicine and Taoism are related.
The old man went to read the books on Mongolian medicine. Ye Chen found that there were really many books on Mongolian medicine.
Mongolian traditional medicine, referred to as Mongolian medicine, is a unique medical theory and treatment method gradually accumulated by the Mongolian nation.
Mongolian medicine is not only one of the rich cultural heritage of the Mongolian nation, but also an important part of traditional Chinese medicine. It is based on the traditional medical practice experience accumulated in the long-term struggle with diseases. It absorbs the essence of Tibetan medicine, Chinese medicine and ancient Indian medical theories, and gradually forms a distinctive national, regional, unique theoretical system and clinical characteristics. National traditional medicine.
Mongolian medicine has a history of more than a thousand years. It has developed its own unique advantages in combination with the Mongolians living in alpine regions, having more outdoor activities, and more meat. Basically, it is also treated with herbal medicine, acupuncture, massage and other methods. During this period, it was also greatly influenced by Chinese traditional medicine. It used to be mixed with shamanistic superstitions, such as jumping gods, but now it has been researched to remove the dross. Like medicine, it has become a medical method recognized in China.
Mongolian medicine believes that in order to explain the complex relationship of drugs on the human body, it is first necessary to study the dialectical relationship between the whole universe and the animals and plants on the earth, including human beings.
All things in the world must maintain an ecological balance. The main factor for normal coexistence is that they all have a certain degree of mutual nourishment, opposition, inhibition, increase or decrease, penetration, and penetration.
The doctor's entire process of disease prevention and treatment is to use the contradiction between the medicine and the human body to resolve the body's disease, and then get the goal of returning to normal or longevity.
The theoretical system of Mongolian medicine is led by simple materialism and spontaneous dialectics guided by the overall concept. In Mongolian medicine theory, yin and yang, five elements, three roots, seven elements, and three filth are the basis of the dialectical theory of physiology, pathology, diagnosis and treatment principles.
Mongolian medicine has used the interrelationship of yin and yang to explain the diagnosis and treatment of the human body’s tissue structure, physiological functions, pathological changes and the principles of treatment since ancient times.
The five-element theory became the outline of the Mongolian medical theory system, which belonged to earth, water, fire, air, and air. Mongolian medicine believes that the human body is a unified organic whole, and its various parts are closely related. This mutual connection and composition are closely related to the five elements.
The three roots are the abbreviations of the three energies and basic substances that the human body relies on for life activities-Heyi, Shira, and Badagan.
The functions of the three roots are not only manifested in normal physiological activities, but also in abnormal pathological changes.
Seven elements constitute the basic substances of the human body-dietary essence, blood, meat, fat, bone, bone marrow and semen.
Seven elements belong to the negative category in the internal movement of the organic whole, and have the effect of showing the second characteristic of the human body.
There are also factors that cause contradictory movements within Qisu.
The so-called three filth refers to that after the human body absorbs the nutrients of food, the dirt and residue are excreted in the form of stool; the dregs existing in the human body is excreted in the form of urine; sweat can make the skin moist and clean and play a role in solidifying the surface.
Pathology is based on the theory of yin and yang, based on the relative resistance of the five elements, three roots and seven elements, which are the basic components of the human body, to study the causes, factors, and pathological processes, as well as the cause, location and nature of the disease.
Diagnostics is an important part of Mongolian medicine. It is a science that guides clinical practice based on the basic theories of Mongolian medicine.
Under the guidance of basic theory, starting from the overall concept with the three-diagnosis method of asking, looking, and cutting, attaching importance to the relationship between the objective reflection of the disease and the internal pathology, and the effective diagnosis of the disease.
In Mongolian medicine, the prerequisite principle of treating diseases is the basic principle that must be adhered to when treating diseases. It is also the principle of treatment.
One is to treat the cause of the disease, and the other is to treat the disease based on syndrome differentiation.
According to its own theoretical system, Mongolian medicine studies the laws of human body formation, growth and development, aging, death and other life activities. On this basis, it carries out the work of preventing and curing diseases and prolonging life.
Any medical theory system is derived from clinical practice, which in turn guides clinical practice. Mongolian medicine is no exception. It has accumulated rich experience in traditional medical practice in the long historical development of fighting diseases. Under the influence and guidance of simple materialism and spontaneous dialectics, it has been continuously enriched and improved gradually. A unique theoretical system of ethnic medicine.
When Mr. Meng Lao introduced him, Ye Chen became more surprised to find that many concepts and theories in Mongolian medicine were similar to Chinese medicine.
According to the other party, Mongolian medicine has learned a lot from Chinese medicine.
However, Ye Chen feels that East Asian culture, including South Korea, Japan, and even Vietnam, learned medical skills from China. Therefore, even if their local characteristics of medical skills are formed, they are still inseparable from Chinese medicine.
On this point, Mongolian medicine is also here.
When Ye Chen heard those theories, many of them were indeed related to Chinese medicine.