原標題：《黃(huang)帝內經》氣(qi)化理(li)論與天人合一(yi)

　　“天人(ren)(ren)(ren)合(he)一”觀(guan)念(nian)既(ji)是中(zhong)醫理論(lun)和實踐的(de)基礎，也是中(zhong)國哲學、中(zhong)華文(wen)明迥異于西方文(wen)明的(de)重要特質(zhi)。《黃帝內(nei)經》（簡稱《內(nei)經》）以“氣(qi)”為基礎解釋人(ren)(ren)(ren)的(de)生(sheng)命(ming)(ming)現象(xiang)，認為人(ren)(ren)(ren)體(ti)(ti)(ti)與(yu)(yu)外部世(shi)界以氣(qi)為載體(ti)(ti)(ti)實現同構(gou)(gou)(gou)和相(xiang)(xiang)應，運用氣(qi)化(hua)思(si)想(xiang)展示生(sheng)命(ming)(ming)與(yu)(yu)宇宙(zhou)之(zhi)(zhi)間(jian)的(de)信(xin)息溝(gou)通(tong)(tong)，既(ji)在宏觀(guan)上(shang)構(gou)(gou)(gou)建天地(di)人(ren)(ren)(ren)同構(gou)(gou)(gou)的(de)大(da)宇宙(zhou)觀(guan)，也在微(wei)觀(guan)上(shang)具(ju)象(xiang)化(hua)人(ren)(ren)(ren)體(ti)(ti)(ti)生(sheng)命(ming)(ming)過程，體(ti)(ti)(ti)現了自然(ran)與(yu)(yu)人(ren)(ren)(ren)、物(wu)質(zhi)與(yu)(yu)能(neng)量、宇宙(zhou)大(da)整體(ti)(ti)(ti)與(yu)(yu)人(ren)(ren)(ren)體(ti)(ti)(ti)小(xiao)整體(ti)(ti)(ti)之(zhi)(zhi)間(jian)的(de)相(xiang)(xiang)通(tong)(tong)、相(xiang)(xiang)類和統(tong)一。

　　生命形態與天地之氣的統一

　　《內(nei)經(jing)(jing)(jing)》把(ba)人(ren)(ren)(ren)的(de)(de)(de)生命(ming)(ming)置于(yu)(yu)其(qi)(qi)所(suo)處(chu)的(de)(de)(de)環(huan)境(jing)場(chang)域中(zhong)作整體(ti)(ti)性(xing)觀照(zhao)，從(cong)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)一元論的(de)(de)(de)宇(yu)宙觀和(he)生命(ming)(ming)觀出(chu)發，提(ti)出(chu)“上(shang)下(xia)(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)位，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)交之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)，人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)居也”，即認(ren)為(wei)(wei)天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)上(shang)下(xia)(xia)(xia)交互之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)處(chu)正是(shi)(shi)人(ren)(ren)(ren)所(suo)處(chu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)域。人(ren)(ren)(ren)不(bu)僅生存(cun)在唯氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)氤(yin)氳的(de)(de)(de)宇(yu)宙中(zhong)，其(qi)(qi)生命(ming)(ming)本身也是(shi)(shi)秉(bing)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)而生，所(suo)謂“天(tian)(tian)地(di)合氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)，命(ming)(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰人(ren)(ren)(ren)”“氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)實形(xing)實，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)虛形(xing)虛”等(deng)都是(shi)(shi)在強調氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)充塞于(yu)(yu)宇(yu)宙，是(shi)(shi)包(bao)括人(ren)(ren)(ren)在內(nei)的(de)(de)(de)天(tian)(tian)地(di)萬物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)以生成變化(hua)(hua)的(de)(de)(de)質料載(zai)體(ti)(ti)。《素(su)問(wen)(wen)(wen)·生氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)天(tian)(tian)論》中(zhong)更詳實地(di)指(zhi)出(chu)“天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間，六(liu)合之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內(nei)，其(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)九州、九竅(qiao)(qiao)(qiao)、五(wu)(wu)(wu)藏、十二(er)節(jie)，皆通(tong)(tong)(tong)乎天(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)”，是(shi)(shi)在“通(tong)(tong)(tong)天(tian)(tian)下(xia)(xia)(xia)一氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)耳”的(de)(de)(de)哲學認(ren)知前(qian)提(ti)下(xia)(xia)(xia)更具體(ti)(ti)地(di)肯定人(ren)(ren)(ren)體(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)臟(zang)(zang)腑、經(jing)(jing)(jing)絡、肢節(jie)與官竅(qiao)(qiao)(qiao)等(deng)都能(neng)與自然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)相(xiang)(xiang)(xiang)通(tong)(tong)(tong)。這(zhe)種(zhong)相(xiang)(xiang)(xiang)通(tong)(tong)(tong)表(biao)現為(wei)(wei)人(ren)(ren)(ren)體(ti)(ti)以氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)(wei)媒介與自然(ran)存(cun)在同構與相(xiang)(xiang)(xiang)應(ying)，《素(su)問(wen)(wen)(wen)·陰(yin)(yin)(yin)陽(yang)應(ying)象(xiang)(xiang)大(da)論》中(zhong)云(yun)“清(qing)陽(yang)為(wei)(wei)天(tian)(tian)，濁陰(yin)(yin)(yin)為(wei)(wei)地(di)；地(di)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)上(shang)為(wei)(wei)云(yun)，天(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)下(xia)(xia)(xia)為(wei)(wei)雨(yu)，雨(yu)出(chu)地(di)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)，云(yun)出(chu)天(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)。故清(qing)陽(yang)出(chu)上(shang)竅(qiao)(qiao)(qiao)，濁陰(yin)(yin)(yin)出(chu)下(xia)(xia)(xia)竅(qiao)(qiao)(qiao)。清(qing)陽(yang)發腠理，濁陰(yin)(yin)(yin)走五(wu)(wu)(wu)臟(zang)(zang)。清(qing)陽(yang)實四支，濁陰(yin)(yin)(yin)歸六(liu)腑”，又云(yun)“天(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)肺，地(di)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)嗌，風氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)肝，雷氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)心(xin)，谷氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)脾，雨(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)于(yu)(yu)腎”，以人(ren)(ren)(ren)身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)功(gong)能(neng)與性(xing)質比(bi)類于(yu)(yu)天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)功(gong)能(neng)與狀態(tai)(tai)，且認(ren)為(wei)(wei)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五(wu)(wu)(wu)臟(zang)(zang)與自然(ran)中(zhong)的(de)(de)(de)五(wu)(wu)(wu)行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)相(xiang)(xiang)(xiang)應(ying)，人(ren)(ren)(ren)體(ti)(ti)各以其(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)命(ming)(ming)其(qi)(qi)臟(zang)(zang)，人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)六(liu)經(jing)(jing)(jing)與自然(ran)中(zhong)的(de)(de)(de)三陰(yin)(yin)(yin)三陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)相(xiang)(xiang)(xiang)應(ying)，人(ren)(ren)(ren)體(ti)(ti)各以其(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)命(ming)(ming)其(qi)(qi)經(jing)(jing)(jing)，所(suo)以在《內(nei)經(jing)(jing)(jing)》看來，人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)臟(zang)(zang)腑是(shi)(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)化(hua)(hua)的(de)(de)(de)臟(zang)(zang)腑，經(jing)(jing)(jing)絡也是(shi)(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)化(hua)(hua)的(de)(de)(de)經(jing)(jing)(jing)絡；此外，《素(su)問(wen)(wen)(wen)·陰(yin)(yin)(yin)陽(yang)應(ying)象(xiang)(xiang)大(da)論》篇(pian)中(zhong)也指(zhi)出(chu)喜(xi)怒(nu)悲憂恐五(wu)(wu)(wu)種(zhong)情(qing)志(zhi)本質上(shang)也是(shi)(shi)由五(wu)(wu)(wu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)化(hua)(hua)生；且人(ren)(ren)(ren)體(ti)(ti)也因(yin)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)功(gong)能(neng)狀態(tai)(tai)的(de)(de)(de)差異而展示出(chu)不(bu)同的(de)(de)(de)形(xing)態(tai)(tai)跡象(xiang)(xiang)，《素(su)問(wen)(wen)(wen)·生氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)通(tong)(tong)(tong)天(tian)(tian)論》篇(pian)中(zhong)就(jiu)描述了在陰(yin)(yin)(yin)陽(yang)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)血(xue)差異之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia)(xia)分(fen)殊的(de)(de)(de)太陰(yin)(yin)(yin)、少陰(yin)(yin)(yin)、太陽(yang)、少陽(yang)和(he)陰(yin)(yin)(yin)陽(yang)和(he)平之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五(wu)(wu)(wu)態(tai)(tai)人(ren)(ren)(ren)。總而言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，《內(nei)經(jing)(jing)(jing)》以氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)(wei)基(ji)礎，建構的(de)(de)(de)是(shi)(shi)一個以天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)生，與天(tian)(tian)地(di)相(xiang)(xiang)(xiang)參(can)的(de)(de)(de)人(ren)(ren)(ren)體(ti)(ti)生命(ming)(ming)系統。

　　自然氣化與生命節律的相應

　　宏(hong)觀地(di)(di)看，《內(nei)經》中所(suo)論(lun)“氣(qi)(qi)(qi)(qi)(qi)化”是因氣(qi)(qi)(qi)(qi)(qi)的(de)(de)(de)運動和感應交合而(er)產生(sheng)的(de)(de)(de)各種(zhong)變(bian)(bian)化。這(zhe)種(zhong)變(bian)(bian)化是遍在于(yu)宇宙萬物的(de)(de)(de)，《素問·五常政大論(lun)》稱“氣(qi)(qi)(qi)(qi)(qi)始而(er)生(sheng)化，氣(qi)(qi)(qi)(qi)(qi)散而(er)有形，氣(qi)(qi)(qi)(qi)(qi)布而(er)蕃育，氣(qi)(qi)(qi)(qi)(qi)終(zhong)而(er)象變(bian)(bian)，其政一也”，《素問·六微旨(zhi)大論(lun)》中稱“天(tian)氣(qi)(qi)(qi)(qi)(qi)下(xia)降(jiang)，氣(qi)(qi)(qi)(qi)(qi)流于(yu)地(di)(di)；地(di)(di)氣(qi)(qi)(qi)(qi)(qi)上(shang)升(sheng)，氣(qi)(qi)(qi)(qi)(qi)騰(teng)于(yu)天(tian)。故高下(xia)相召，升(sheng)降(jiang)相因，而(er)變(bian)(bian)作矣”，指出以陰陽(yang)屬性為基本分(fen)判(pan)的(de)(de)(de)二氣(qi)(qi)(qi)(qi)(qi)動而(er)不已(yi)，氣(qi)(qi)(qi)(qi)(qi)之升(sheng)降(jiang)、出入、聚散等運動時(shi)時(shi)催動著包括人體生(sheng)命在內(nei)的(de)(de)(de)萬物的(de)(de)(de)生(sheng)長壯老已(yi)的(de)(de)(de)變(bian)(bian)化，升(sheng)降(jiang)出入，無器不有，氣(qi)(qi)(qi)(qi)(qi)化貫通于(yu)生(sheng)命全部演化過程(cheng)。

　　從大(da)宇(yu)宙的(de)(de)(de)(de)維(wei)度觀之，氣(qi)(qi)化(hua)主(zhu)要(yao)體(ti)現(xian)在(zai)(zai)五(wu)(wu)運(yun)六(liu)(liu)氣(qi)(qi)對人(ren)(ren)體(ti)狀態、病候(hou)(hou)以(yi)及(ji)診療的(de)(de)(de)(de)影響。《素(su)(su)問(wen)》運(yun)氣(qi)(qi)七(qi)篇大(da)論(lun)中(zhong)闡(chan)說了在(zai)(zai)天(tian)干所主(zhu)的(de)(de)(de)(de)五(wu)(wu)運(yun)系(xi)統下，一年五(wu)(wu)季氣(qi)(qi)候(hou)(hou)的(de)(de)(de)(de)變化(hua)和一歲之內(nei)的(de)(de)(de)(de)氣(qi)(qi)象運(yun)動(dong)，以(yi)及(ji)在(zai)(zai)十二地(di)支所主(zhu)的(de)(de)(de)(de)六(liu)(liu)氣(qi)(qi)系(xi)統下，厥陰(yin)風木、少(shao)陰(yin)君火、太陰(yin)濕(shi)土(tu)、少(shao)陽(yang)(yang)相火、陽(yang)(yang)明燥金、太陽(yang)(yang)寒水(shui)等六(liu)(liu)氣(qi)(qi)在(zai)(zai)一年中(zhong)的(de)(de)(de)(de)交迭運(yun)行(xing)秩序，認為通(tong)過(guo)(guo)金木水(shui)火土(tu)五(wu)(wu)運(yun)周期與(yu)寒暑(shu)燥濕(shi)風火六(liu)(liu)氣(qi)(qi)之變相生(sheng)相勝而產生(sheng)的(de)(de)(de)(de)流(liu)轉變化(hua)對自(zi)然氣(qi)(qi)候(hou)(hou)、物(wu)候(hou)(hou)、人(ren)(ren)體(ti)病候(hou)(hou)有系(xi)統規(gui)律(lv)的(de)(de)(de)(de)影響。五(wu)(wu)運(yun)太過(guo)(guo)或不(bu)及(ji)，六(liu)(liu)氣(qi)(qi)非其(qi)時(shi)而至等都會(hui)引起生(sheng)命平(ping)衡的(de)(de)(de)(de)打破，節(jie)(jie)律(lv)的(de)(de)(de)(de)改變和疾病的(de)(de)(de)(de)發生(sheng)，如(ru)《素(su)(su)問(wen)·氣(qi)(qi)交變大(da)論(lun)》中(zhong)舉(ju)例提到當歲木之運(yun)太過(guo)(guo)時(shi)，風氣(qi)(qi)強盛(sheng)流(liu)行(xing)，木克(ke)土(tu)，因此脾(pi)土(tu)就會(hui)受到侵害，此時(shi)人(ren)(ren)會(hui)有泄瀉增多，飲(yin)食減少(shao)，肢體(ti)沉重(zhong)(zhong)，煩悶腸(chang)鳴，肚腹(fu)脹滿等癥狀出(chu)現(xian)，由于木氣(qi)(qi)太過(guo)(guo)，人(ren)(ren)在(zai)(zai)情志上還可能(neng)會(hui)勃然發怒，沖擊頭(tou)部，頭(tou)昏眼花等，所以(yi)《內(nei)經》強調(diao)調(diao)理當“先立(li)其(qi)年，以(yi)明其(qi)氣(qi)(qi)”。《素(su)(su)問(wen)·六(liu)(liu)節(jie)(jie)臟象論(lun)》言“不(bu)知年之所加，氣(qi)(qi)之盛(sheng)衰，虛實之所起，不(bu)可以(yi)為工矣”，指出(chu)要(yao)十分重(zhong)(zhong)視五(wu)(wu)運(yun)六(liu)(liu)氣(qi)(qi)的(de)(de)(de)(de)運(yun)行(xing)所昭(zhao)示的(de)(de)(de)(de)時(shi)間節(jie)(jie)律(lv)和自(zi)然氣(qi)(qi)候(hou)(hou)、物(wu)候(hou)(hou)的(de)(de)(de)(de)變化(hua)，人(ren)(ren)體(ti)要(yao)按照(zhao)運(yun)氣(qi)(qi)規(gui)律(lv)加以(yi)調(diao)節(jie)(jie)，以(yi)達到與(yu)自(zi)然的(de)(de)(de)(de)隨順(shun)和協調(diao)相應。

　　人身氣化與自然信息的溝通

　　從人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)小宇(yu)宙觀(guan)之(zhi)(zhi)(zhi)，《內(nei)(nei)經》中(zhong)所言“氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)”也(ye)表現為人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)氣(qi)(qi)(qi)機(ji)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)運行(xing)變(bian)化(hua)(hua)(hua)(hua)(hua)，這種運行(xing)變(bian)化(hua)(hua)(hua)(hua)(hua)一方面指(zhi)由(you)氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)精(jing)(jing)(jing)(jing)(jing)、化(hua)(hua)(hua)(hua)(hua)氣(qi)(qi)(qi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)神等(deng)維系和調控生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命機(ji)體(ti)(ti)(ti)(ti)(ti)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)活動，如(ru)《素(su)問·陰(yin)(yin)陽(yang)應象大論》言“氣(qi)(qi)(qi)歸(gui)精(jing)(jing)(jing)(jing)(jing)，精(jing)(jing)(jing)(jing)(jing)歸(gui)化(hua)(hua)(hua)(hua)(hua)，精(jing)(jing)(jing)(jing)(jing)食(shi)氣(qi)(qi)(qi)，形食(shi)味，化(hua)(hua)(hua)(hua)(hua)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)精(jing)(jing)(jing)(jing)(jing)，氣(qi)(qi)(qi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)形”，即(ji)指(zhi)出真(zhen)氣(qi)(qi)(qi)可(ke)以(yi)(yi)化(hua)(hua)(hua)(hua)(hua)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)為精(jing)(jing)(jing)(jing)(jing)，精(jing)(jing)(jing)(jing)(jing)血充盈又可(ke)以(yi)(yi)化(hua)(hua)(hua)(hua)(hua)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)真(zhen)氣(qi)(qi)(qi)，飲食(shi)五味在人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)部(bu)(bu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)化(hua)(hua)(hua)(hua)(hua)可(ke)以(yi)(yi)補養(yang)(yang)形體(ti)(ti)(ti)(ti)(ti)，真(zhen)氣(qi)(qi)(qi)和精(jing)(jing)(jing)(jing)(jing)血的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)化(hua)(hua)(hua)(hua)(hua)可(ke)以(yi)(yi)滋養(yang)(yang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命。另一方面，人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)部(bu)(bu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)也(ye)指(zhi)在氣(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)推動作用下(xia)(xia)(xia)，基本生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命物質的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)運化(hua)(hua)(hua)(hua)(hua)呈(cheng)現出的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命過(guo)程(cheng)(cheng)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)演(yan)化(hua)(hua)(hua)(hua)(hua)和調整，包括(kuo)(kuo)通過(guo)食(shi)物的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)消化(hua)(hua)(hua)(hua)(hua)吸收(shou)化(hua)(hua)(hua)(hua)(hua)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)水谷(gu)精(jing)(jing)(jing)(jing)(jing)微以(yi)(yi)及汗液、二便的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)排(pai)泄(xie)，人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)精(jing)(jing)(jing)(jing)(jing)、氣(qi)(qi)(qi)、血、津液的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)新陳代謝(xie)等(deng)能(neng)量轉化(hua)(hua)(hua)(hua)(hua)，如(ru)《素(su)問·靈蘭秘典(dian)論》中(zhong)稱“膀胱(guang)者，州都之(zhi)(zhi)(zhi)官(guan)，津液藏焉，氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)則能(neng)出矣”，即(ji)描(miao)述了(le)膀胱(guang)作為水液聚會(hui)之(zhi)(zhi)(zhi)地(di)，只有(you)(you)通過(guo)腎氣(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)推動才能(neng)實現排(pai)泄(xie)。同時《內(nei)(nei)經》認(ren)為，飲食(shi)水谷(gu)也(ye)是(shi)(shi)自然(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)所化(hua)(hua)(hua)(hua)(hua)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，是(shi)(shi)含有(you)(you)自然(ran)信(xin)息的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)能(neng)量，因此(ci)(ci)飲食(shi)五味被吸收(shou)后(hou)形成人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)所需(xu)要(yao)(yao)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)營養(yang)(yang)物質和能(neng)量的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)過(guo)程(cheng)(cheng)，包括(kuo)(kuo)以(yi)(yi)之(zhi)(zhi)(zhi)為基礎(chu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)與精(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)間的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)互化(hua)(hua)(hua)(hua)(hua)過(guo)程(cheng)(cheng)，也(ye)是(shi)(shi)人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)與自然(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)交互溝通的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)過(guo)程(cheng)(cheng)。同樣，人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)小宇(yu)宙內(nei)(nei)部(bu)(bu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)作用生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)不(bu)息地(di)推動和調控生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命功能(neng)，也(ye)需(xu)遵(zun)循自然(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)運行(xing)規(gui)則，動態觀(guan)之(zhi)(zhi)(zhi)，審(shen)之(zhi)(zhi)(zhi)于(yu)位，天氣(qi)(qi)(qi)是(shi)(shi)陽(yang)中(zhong)藏陰(yin)(yin)而(er)下(xia)(xia)(xia)降，地(di)氣(qi)(qi)(qi)是(shi)(shi)陰(yin)(yin)中(zhong)寓陽(yang)而(er)上升，有(you)(you)春氣(qi)(qi)(qi)西行(xing)，夏(xia)(xia)氣(qi)(qi)(qi)北行(xing)，秋(qiu)(qiu)氣(qi)(qi)(qi)東(dong)行(xing)，冬氣(qi)(qi)(qi)南行(xing)等(deng)規(gui)律；審(shen)之(zhi)(zhi)(zhi)于(yu)相，有(you)(you)春生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)、夏(xia)(xia)長、秋(qiu)(qiu)收(shou)、冬藏等(deng)常態，自然(ran)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)運動變(bian)化(hua)(hua)(hua)(hua)(hua)有(you)(you)序(xu)可(ke)尋，人(ren)(ren)(ren)身(shen)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)也(ye)是(shi)(shi)如(ru)此(ci)(ci)，氣(qi)(qi)(qi)在臟腑經絡(luo)中(zhong)陰(yin)(yin)升陽(yang)降，護養(yang)(yang)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)命需(xu)遵(zun)循春夏(xia)(xia)養(yang)(yang)陽(yang)、秋(qiu)(qiu)冬養(yang)(yang)陰(yin)(yin)等(deng)原則。當然(ran)，人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)部(bu)(bu)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)氣(qi)(qi)(qi)化(hua)(hua)(hua)(hua)(hua)過(guo)程(cheng)(cheng)也(ye)會(hui)存在運行(xing)失(shi)常的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)可(ke)能(neng)，如(ru)《素(su)問·陰(yin)(yin)陽(yang)應象大論》篇中(zhong)舉(ju)例曰“清氣(qi)(qi)(qi)在下(xia)(xia)(xia)，則生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)飧(sun)泄(xie)；濁氣(qi)(qi)(qi)在上，則生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)[~符(fu)號~]脹”，即(ji)人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)內(nei)(nei)清陽(yang)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)如(ru)在下(xia)(xia)(xia)而(er)不(bu)能(neng)上升，濁陰(yin)(yin)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)若在上而(er)不(bu)得下(xia)(xia)(xia)降就會(hui)導致(zhi)飧(sun)泄(xie)或腹(fu)脹，這便是(shi)(shi)違背了(le)陰(yin)(yin)陽(yang)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)運行(xing)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)規(gui)律導致(zhi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)病癥，因此(ci)(ci)《素(su)問·臟氣(qi)(qi)(qi)法時論》篇中(zhong)提出要(yao)(yao)“合(he)人(ren)(ren)(ren)形以(yi)(yi)法四時五行(xing)而(er)治”，即(ji)強(qiang)調人(ren)(ren)(ren)體(ti)(ti)(ti)(ti)(ti)要(yao)(yao)在陰(yin)(yin)陽(yang)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)的(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)(de)運動中(zhong)追求(qiu)其協調共濟。

　　綜上，《黃(huang)帝內經》中(zhong)所言“氣(qi)”既是(shi)(shi)構(gou)成萬物(wu)存(cun)在(zai)(zai)的(de)(de)(de)(de)(de)(de)質料基礎(chu)，又(you)是(shi)(shi)萬物(wu)衍生(sheng)變化的(de)(de)(de)(de)(de)(de)運化力量。“氣(qi)化理論(lun)”是(shi)(shi)從(cong)“氣(qi)一(yi)元論(lun)”的(de)(de)(de)(de)(de)(de)宇宙(zhou)觀(guan)和(he)生(sheng)命觀(guan)出(chu)(chu)發，在(zai)(zai)綜合古代(dai)天文、物(wu)候、歷法、術(shu)數等觀(guan)念的(de)(de)(de)(de)(de)(de)基礎(chu)上，結合對(dui)(dui)人(ren)(ren)體(ti)生(sheng)命活動的(de)(de)(de)(de)(de)(de)整體(ti)性觀(guan)照得(de)出(chu)(chu)的(de)(de)(de)(de)(de)(de)認知，既表達(da)為在(zai)(zai)大宇宙(zhou)中(zhong)，自然通過五運和(he)六氣(qi)兩大系(xi)統(tong)之間相生(sheng)相勝(sheng)的(de)(de)(de)(de)(de)(de)交(jiao)互作(zuo)用對(dui)(dui)人(ren)(ren)體(ti)生(sheng)命狀態的(de)(de)(de)(de)(de)(de)影響，也表達(da)為人(ren)(ren)體(ti)內部五臟、經絡等氣(qi)通過升降出(chu)(chu)入實現的(de)(de)(de)(de)(de)(de)生(sheng)克制化等。不同于西醫學(xue)重(zhong)(zhong)形質、重(zhong)(zhong)分解的(de)(de)(de)(de)(de)(de)診療觀(guan)念，在(zai)(zai)氣(qi)化思(si)維指導下，中(zhong)醫治療的(de)(de)(de)(de)(de)(de)目的(de)(de)(de)(de)(de)(de)不再僅僅是(shi)(shi)對(dui)(dui)形體(ti)的(de)(de)(de)(de)(de)(de)調治，更重(zhong)(zhong)要的(de)(de)(de)(de)(de)(de)是(shi)(shi)對(dui)(dui)天人(ren)(ren)關系(xi)的(de)(de)(de)(de)(de)(de)調節(jie)或(huo)再塑(su)，這對(dui)(dui)于深(shen)化中(zhong)華文化整體(ti)觀(guan)照、和(he)諧統(tong)一(yi)、動態平衡的(de)(de)(de)(de)(de)(de)文化觀(guan)念，以及塑(su)造和(he)完善天人(ren)(ren)合一(yi)的(de)(de)(de)(de)(de)(de)文化特(te)質產生(sheng)了關鍵的(de)(de)(de)(de)(de)(de)促進作(zuo)用。

　　（作者：李素軍，系北京社(she)會(hui)主義學院中華文(wen)化教(jiao)研部講(jiang)師）