气功探邃 Qìgōng Tàn Suì
Exploring The Profundities of Qigong
A Book by Pang Ming (庞明).
第十二章 廓清迷信 发展气功科学
Chapter 12: Dispelling Superstitions and Developing Qigong Science
练气功对人体呈现的效应、可摘妥分为防拾疾病、强健体魄（或称壮体强身）、徽发借能兰种、这是练功不同阶段上的效应（三者递进、但也可星现出大牙交错现象）。
The effects of practicing Qigong on the human body can be divided into preventing diseases, strengthening the physique (or strengthening the body), and promoting energy. These are the effects at different stages of practicing Qigong (the three are progressive, but there may also be an overlapping phenomenon).
目前、我国广大群众性活动、开始从防治疾病阶段向盗健休魄阶段过渡、在个别人身上已呈现出徽发潜能效应―特异功能。
At present, the mass activities in our country have begun to transition from the stage of disease prevention and treatment to the stage of health and well-being, and have shown potential effects in some individuals – special functions.
这些神奇的气功效应与现代科学、医学常识多有不符之处、故不易使人理解、有不少人把神秘的气功现象与迷信、巫术…..棍为一谈。
These miraculous qigong effects are inconsistent with modern science and medical knowledge, so they are difficult for people to understand. Many people confuse the mysterious qigong phenomenon with superstition, witchcraft, etc.
由于我国气功千余年来与宗教“结了不解之旅”、故班除笼军在气功周围之迷信迷雾、系捉进气功科学健康发展之一急务。
Since Qigong in my country has had an “inseparable relationship” with religion for more than a thousand years, it is urgent to remove the fog of superstition surrounding Qigong and promote its scientific and healthy development.
为此、木章拟从历史翻稼、科学实证、功法探讨、练功幻景、古典用语等五个方面作～恤略剖析、以扬弃气功中的封建迷信、还气功之科学面目。
To this end, Mu Zhang intends to make a brief analysis from five aspects, including historical review, scientific evidence, exploration of exercises, illusions during exercise, and classical terminology, in order to abandon the feudal superstition in Qigong and restore the scientific nature of Qigong.]
首先、气功是先于宗教的我国古文明。
First of all, Qigong is an ancient Chinese civilization that predates religion. (G)
First, qigong is an ancient civilization of our country that preceded religion. (D)
Firstly, Qigong is an ancient Chinese civilization that predates religion. (B)
++++++++++
My Notes:
先于 . . . predate, precede, before, ahead, ahead of (Reverso . . . online)
yellowbridge.com . . . prior to “civilization” alternatives: cultural practice
. . . an ancient cultural practice of our country that predates religion
++++++++++
我国气功有着悠久历史、据现有文献、至少、可追溯到3500年以前。而我国宗教剐较晚、道教建于东汉、佛教也是权朝由印度传入的。
Qigong in my country has a long history, which can be traced back to at least 3,500 years ago according to existing documents. However, religion in my country came relatively late, with Taoism established in the Eastern Han Dynasty and Buddhism introduced from India in the Qing Dynasty.
因此、把气功与宗教等同起来、不仅棍淆了宗教与气功的界限．奄而且也违背历史事实（详见本书第二章）。
Therefore, equating qigong with religion not only confuses the boundary between religion and qigong, but also goes against historical facts (see Chapter 2 of this book for details).
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至于气功中的神妙现，不能用现代医学、科学解释，正表明它是一个崭新的伶开发的领域。
As for the miraculous phenomena in Qigong, they cannot be explained by modern medicine or science, which just shows that it is a brand new field to be developed.
其次，气功诊疗疾病是科学，而非巫术（参着绍九章）。
Secondly, Qigong diagnosis and treatment of diseases is science, not witchcraft (see Chapter 9 of Shao’s book).
气功诊疗疾病是科学，而非巫术。
Qigong diagnosis and treatment of diseases is science, not witchcraft.
众多的事实证明，练气功到一定程度时，可以不借助外界器物对病人进行诊疗疾病。
Numerous facts have proved that when Qigong is practiced to a certain level, it is possible to diagnose and treat diseases without the aid of external instruments.
这样看来似乎很神秘的诊疗手段，即使没有气功基破的人，只要进行一段为时不太长的认真的气功锻燎，即可获得（详见第十一章）。
This seemingly mysterious diagnostic and treatment method can be achieved even by people without any Qigong foundation, as long as they practice Qigong seriously for a short period of time (see Chapter 11 for details).
对于用气功手段诊疗疾病，我国科技工作者进行了很多研究，众多的气功外气的物理、生化效应的实验，为其科学性提供了初步的、但是直接的实证．更加可喜的是上海、北京、青岛…….的一些科技工作者，依据查到的气功外气信息，翻成了模拟气功治疗仪，用于临床，收到了与气功师发放外气治病疗效相似的结果，这一事实雄辩地证明了气功诊疗疾病是科学面非巫术。
Chinese scientific and technological workers have conducted a lot of research on the diagnosis and treatment of diseases with Qigong. Numerous experiments on the physical and biochemical effects of Qigong’s external Qi have provided preliminary but direct empirical evidence for its scientific nature. What is even more gratifying is that some scientific and technological workers in Shanghai, Beijing, Qingdao, etc., based on the information they found on Qigong’s external Qi, have created a simulated Qigong therapeutic instrument for clinical use, which has achieved results similar to those achieved by Qigong masters in emitting external Qi to treat diseases. This fact eloquently proves that Qigong’s diagnosis and treatment of diseases is scientific and not witchcraft.
下面分三节，重点分析后三个方面。
The following is divided into three sections, focusing on the analysis of the last three aspects.
第一节 旧功法中的某些逑信与科学
Section 1: Some Beliefs and Science in the Old Qigong
欲深入、广泛地抢拥气功遗产，不可遴免地要接触旧气功功法。
If one wants to deeply and extensively grasp the Qigong heritage, one will inevitably have to come into contact with the old Qigong practices.
然而，我国气功长期与宗教结合，很多有效功法被宗教化了。
However, in my country, qigong has been combined with religion for a long time, and many effective exercises have been turned into religions.
鉴于此，对气功功法（包括功理），不能因其有迷信色彩就弃里不用，也不能为了继承就囫囵吞枣。
In view of this, qigong practices (including theories) should not be discarded just because they have superstitious connotations, nor should they be swallowed up whole for the sake of inheritance.
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要对们功法进行整理研究，弃其神秘色彩，揭示其科学道理，找寻其内在规律….这样，不仅可以扬弃气功中的封建迷信，而且可以创新功法，把气功向新阶段推进。
We need to organize and study our exercises, discard their mysterious colors, reveal their scientific principles, and find their internal laws…. In this way, we can not only abandon the feudal superstitions in qigong, but also innovate the exercises and push qigong to a new stage.
下面是笔者对旧功法中神秘色彩较浓的几种功’4-p.扬弃的管窥之见。
The following is the author’s limited view on the abandonment of several old exercises with a strong mysterious color.
一、关于“开天门”
1. About “Opening the Heavenly Gate”
“开天门，又叫开顶，是气功中的一个特定术语。
“Opening the Heaven Gate, also known as opening the top of the head, is a specific term in Qigong.
无论佛家功，道家功…….练到一定程度后，都有开顶现象。
Whether it is Buddhist or Taoist exercises…after practicing to a certain level, the top of the head will open.
这在很多气功书中如《性命圭旨》、《慧命经》、《大成捷要》、《因事子静坐实验谈》…..都有记载。
This is recorded in many Qigong books such as “The Key to Sex and Life”, “The Sutra of Wisdom and Life”, “The Quick Guide to Great Success”, “Talks on the Experiment of Meditation by Yinshizi”…
“天门”是头顶部的穴位（因门），而不是什么“通往天堂之门”，无需对天门二字视若蛇蝎。
“Tianmen” is an acupuncture point on the top of the head (Yinmen), not the “gate to heaven”. There is no need to treat the word Tianmen as a threat.
其实，A体带“天”字的穴位很多，如；天窗、天t天府、天池、天鼎、天井、天突……现在泛称的开天门是指传授气功时的“开天门”。
In fact, there are many acupuncture points in body A with the word “tian” in their name, such as Tianchuang, Tiant, Tianfu, Tianchi, Tianding, Tianjing, Tiantu… Now the so-called Kaitianmen refers to the “Kaitianmen” when teaching qigong.
基本作法是：气功师对准.c.功者的天门穴发气，调整学功者的内气，使之有序性增强，敏锐其感触机能，从而感觉到天门穴有规律地跳动。
The basic method is: the qigong master sends qi to the practitioner’s Tianmen acupoint to adjust the practitioner’s internal energy, make it more orderly, and sharpen his or her sensory function, so that he or she can feel the regular beating of the Tianmen acupoint.
严格说t1能叫“开天门”，而是“点通天门，（有的点“天月”穴―印堂I几二寸）。
Strictly speaking, t1 can not be called “opening the gate of heaven”, but “pointing the gate of heaven” (some people point the “Tianyue” acupoint – Yintang I, about two inches).
由于通的很快，故称“顿法”。
Because it works very quickly, it is called “Dun method”.
另外一种垫自己练通，气功师教给练功者一定的功法，当练到一定程嘴后，也可感到天门跳动，由于自己练通的慢，故称“渐沃”现在盛行的很多功法都可收此效果。
Another way is to practice by yourself. Qigong masters teach practitioners certain exercises. When they have practiced to a certain level, they can also feel the Tianmen beating. Because the process of practicing by oneself is slow, it is called “gradual fertilization”. Many of the popular exercises now can achieve this effect.
如静功的“真气运行法”道籽脉后，动功的“鹤翔庄”、“形神庄”、五元庄”……真气发动后均可出现天门跳动多即使无师指导亦可，有些神经敏感的人，虽未练功自己也能感到天门穴的跳.动。
For example, after the static Qigong’s “true Qi running method” Dao Zimai, the dynamic Qigong’s “Crane Soaring Village”, “Xing Shen Village”, “Wu Yuan Village”… the Tianmen acupoint can be throbbing after the true Qi is activated. Even without the guidance of a teacher, some people with sensitive nerves can feel the throbbing of the Tianmen acupoint even if they have not practiced any Qigong.
由此可见，天门跳动并不是什么“开了天堂之门、 而是教练气功中的一种现象。
It can be seen from this that the jumping of Tianmen is not a sign of “opening the door to heaven”, but a phenomenon in the training of Qigong.
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诚然，当天门出现跳动后而愈守之，练功炊果大都比校好，进步比较快一兮是因为，把跳动的天门当作意守对象，目标明确，而且因其有跳动的感触，容易守住，另外，头为“元神之府”，是大脑皮层所在地，意守天门可以使元气充盈于脑，从而加强大脑统帅全身的机能。
Indeed, if you focus on the Tianmen point after it starts to beat, the results of your practice will generally be better, and your progress will be faster. This is because when you focus on the beating Tianmen point, the goal is clear, and it is easy to focus on it because of the beating feeling. In addition, the head is the “home of the soul” and the location of the cerebral cortex. Focusing on the Tianmen point can fill the brain with vital energy, thereby strengthening the brain’s function of commanding the entire body.
所以收到良好效果是意守窍点的作用，而不是仆么“神灵”的“保佑”。
Therefore, the good effect is achieved by focusing the mind on the acupoints, rather than the “blessing” of some “god”.
二、关于念口诀
2. About reciting the formula
念口诀旧称念咒，佛家称“陀罗尼”。这部分内容是神秘色彩最浓，糟粕最多，最需扬弃的部分，但是不能一风吹，要运用辩证唯物主义观点去分析、研究，要透过现象或假象揭露其本质。
Reciting the formula was formerly known as chanting mantras, and Buddhists call it “Dharani”. This part of the content is the most mysterious, has the most dross, and needs to be discarded the most, but it cannot be swept away. It must be analyzed and studied using the viewpoint of dialectical materialism, and its essence must be revealed through phenomena or illusions.
笔贵曾广．泛搜集口诀进行了初步探讨，认为念口诀有以下几种作用：
I have collected a lot of formulas and conducted a preliminary study. I think that reciting formulas has the following effects:
（一）念口诀也是一种意守的方法，有宗教信仰的人把日块当作神圣的信条来默诵，容易收到集中精神、消除杂念的效果。
(1) Reciting mantras is also a method of concentration. People with religious beliefs recite the daily mantras as if they were sacred creeds, which can help them concentrate their minds and eliminate distracting thoughts.
（二）口诀中的良性词句有自我暗示作用。
(2) The positive words and phrases in the formula have a self-suggestive effect.
（三）我国语言音韵中有平声，仄声之分，开口呼、合口呼之别。在气功学中，一般来说，平声统领气机上升；仄声引导气机下降；开口呼音有助于气机的开张；合口呼音促进气机的食合。
(3) In the Chinese language, there are level tones and oblique tones, and there are differences between open and closed tones. In Qigong, generally speaking, level tones guide the Qi to rise; oblique tones guide the Qi to descend; open tones help the Qi to open; and closed tones promote the Qi to close.
巧妙地运用这一规律发音，能加强气机的升降开合。
Skillfully applying this pronunciation pattern can strengthen the rise and fall, opening and closing of Qi.
（四）我国语言发音学中有九音次第的不同、如唇音、齿音、舌音、旖音、喉音、舌齿音、舌头音、唇齿音…..按中医、气功理论、不同的发音部位与一定的内脏相关、其发声可引起相应的内胜或内胜相关部位的振动、从而加强内脏的气化过程。
(4) In Chinese linguistic phonetics, there are nine sounds with different orders, such as labial sounds, dental sounds, lingual sounds, glottal sounds, tongue sounds, lingual teeth sounds, labial teeth sounds… According to the theories of traditional Chinese medicine and Qigong, different parts of pronunciation are related to certain internal organs, and their pronunciation can cause the vibration of the corresponding internal organs or parts related to the internal organs, thereby strengthening the gasification process of the internal organs.
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（五）当发音有d、t、l、j、、r的音符时、都有舌抵上胯的动作，这一动作可收交通任督二脉的作用…..认二从这里可以看出，念口诀的作用，不在于求神拜鬼，而是有其一定的科学道理。
(5) When pronouncing the notes d, t, l, j, and r, the tongue is pressed against the upper hip. This action can connect the Ren and Du meridians. From this we can see that the purpose of chanting formulas is not to pray to gods or ghosts, but it has certain scientific reasons.
根据以上规律，笔者创编了新口诀，如“恬语虚无即，“通、通、通”…..在实践中收到了良好效果。
According to the above rules, the author created new formulas, such as “Tianyuxuwuji”, “Tong, Tong, Tong”… and it has received good results in practice.
掌握这一规律后，可以依据不向的需要，运用不同口诀与音符。
After mastering this rule, you can use different formulas and notes according to different needs.
魏幻每个气功工作者，都可以在自己的实践中来丰富发展它，使之尽快成为系统的、科学的练功方法。
Wei Huan Every Qigong practitioner can enrich and develop it in his own practice, so that it can become a systematic and scientific practice method as soon as possible.
在这里附带谈一下，每个好的练功口诀，即是指导练功的细领文字，又是练功感受的高度概括，故持口诀练功多收效快。
Let me mention here in passing that every good exercise formula is both a detailed textual guide for practicing the exercise and a high-level summary of the exercise experience. Therefore, practicing with the formula in mind will yield quicker results.
但这决不意味着有了口诀就万事大吉，就可以一用就灵，只有经过认真地、艰苦地锻炼，才能引发人体内气的变化，才能使口诀与内气变化形成内在联系。
But this does not mean that everything will be fine with the mantra and it will work immediately. Only through serious and arduous training can changes in the human body’s internal qi be triggered and an intrinsic connection can be formed between the mantra and the changes in internal qi.
如果套一句现代生理学的话来讲，就是使口诀成为练功人内气变化的条件反射信号。
To put it in the words of modern physiology, the mantra becomes a conditioned reflex signal for the changes in the practitioner’s internal energy.
达到这个程度时，即使不练功，只要念动口诀，就可产生巨大作用。
When you reach this level, even if you don’t practice the exercises, just reciting the mantras can produce huge effects.
所谓口诀的“灵性”到这时才能显现出来。
Suǒwèi kǒujué de “língxìng” dào zhè shí cáinéng xiǎnxiàn chūlái.
The so-called “spirituality” of the mantra can only be revealed at this time.
三、关于掐诀
3, About pinching
Third, about the pinch
3, Regarding the pinching technique
My Note: Note the above . . . better word than “pinching” ???
过去和尚，道士那把掐诀当作“招神驱鬼”的手段，从面把掐诀说的神乎其神。
In the past, monks and Taoists regarded pinching their fingers to make their hands move as a means of “summoning gods and exorcising ghosts”, and they described pinching their fingers to make it sound magical.
其实掐诀并不那么神秘。
In fact, pinching the fingers is not that mysterious.
在中医，气功理论里，手的五个指头有六条经络分布，手指端有经络的“井穴”、五个指头的指腹又分属于五脏六璐。
In traditional Chinese medicine and Qigong theory, there are six meridians distributed on the five fingers of the hand, the fingertips have the meridian’s “well points”, and the five fingertips belong to the five internal organs and six meridians.
一般而言，手指的气血流行比较杨通，感觉比较敏锐（现代科学也证明手指的生物电变化受意识的影响最明显），经络敏感实验证明在入静状态下压迫经络的井穴，可使非经络教感人变为敏感人。
Generally speaking, the flow of Qi and blood in fingers is more unobstructed, and the senses are more acute (modern science has also proven that the bioelectric changes in fingers are most obviously affected by consciousness). Meridian sensitivity experiments have proven that pressing the meridian acupoints in a state of tranquility can turn a non-meridian-sensitive person into a sensitive one.
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所以我们认为旧功法的掐诀，其实质主要是斑激不同经路或内脏所属部位来增强人体内部气化与气血酬了，以及人体与大白然的整体关系，从而增强练功的效果。
Therefore, we believe that the essence of the pinching techniques in the old exercises is to stimulate different meridians or parts of the internal organs to enhance the internal gasification and blood circulation of the human body, as well as the overall relationship between the human body and nature, thereby enhancing the effect of practicing the exercises.
用这一理论指导实践，依据不同经络，胶姗的练功需要，安排掐诀部位，都收到了预期的效果。
Using this theory to guide practice, arranging the pinching points according to the different meridians and the needs of Jiaoshan’s exercises have achieved the expected results.
至于掐诀中的更梦杂的理论，如阴阳、五行、天干，地支…..尚僻进一步探讨。
As for the more complex theories in pinching the fingers, such as Yin and Yang, the Five Elements, Heavenly Stems, and Earthly Branches… further exploration is needed.
第二节 练功幻录的迷佑与科学
Section 2: The Mystery and Science of Qigong Fantasy Records
Section 2: The Mysticism and Science of Practicing Illusionary Records (D)
Section 2: The Enchantment and Science of the Practice Fantasy Record (B)
气功之幻景是人体气化澎“变相刀反映。练功入静后，体内发生很多女化，与幻景有关的交化．大体有兰种：
The illusion of Qigong is a disguised reflection of the expansion of Qi in the human body. After practicing Qigong and entering a state of tranquility, many changes occur in the body, which are related to the illusion. There are generally three types:
一、经脉、经穴交化
1. Meridians and acupoints
练功时感觉到经脉、经穴开张等…….属子气在经脉中的交化及其运动的自我拼受，对此一艘不称为幻景，
When practicing Qigong, you may feel the meridians and acupoints opening up, etc. This is the interaction of Qi in the meridians and the self-perception of its movement. This is not called an illusion.
二、五桩的变化
2, Changes of Wu Zhuang
练功时看封各种光，大都属于五胶内部气化的反映，蛛清静法门者，多有此景。五脏所现的光各不相同，心红、种黄、肺白、肾蓝、肝青。
When practicing, you can see various lights, which are mostly the reflection of the internal gasification of the five glues. Those who practice the Spider Pure Tranquility Method often have this phenomenon. The lights of the five internal organs are different: the heart is red, the seeds are yellow, the lungs are white, the kidneys are blue, and the liver is green.
一般来说，牌主中宫，光外现较少．资主蛰藏，亦不外现。故练功时，以红、白、青三色为常见。
Generally speaking, the central palace of the card master has less light. The capital master is dormant and does not show up. Therefore, when practicing, red, white and blue are the most common colors.
这是正常的。
This is normal.
得此景后，可帮助入静，俏若色杂或现黑色，晰属异常，此时应摄口吹气，对准光团一口吹去，同时发出径轻的“驭，字音，光即消失。
After getting this scene, it can help you to calm down. If the color is mixed or black, it is obviously abnormal. At this time, you should take a breath and blow towards the light ball, while making a light “驭” sound, and the light will disappear.
唯独装光或金黄色光不可欢它。
Only decorative light or golden light cannot be liked by it.
三、神宜的变化
3. Shen Yi’s Changes
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[?]入[?][?][?]巾、由于虚静之程度不够，随着体内气布曰勺变化，可以山现种种幻景。
[?]Enter [?][?][?], because the degree of emptiness and tranquility is not enough, as the qi distribution in the body changes, various illusions may appear.
如：山河湖海，花草树木，宫妙庙宇乃至人物形象…..。
Such as: mountains, rivers, lakes, seas, flowers, trees, palaces, temples and even human figures…
这些练功时的变化，其中前一、二种，一般无大的异议，而对神意变化之幻景则看法不一。
As for the changes that occur during the practice of qigong, there is generally no major disagreement about the first two types, but there are different opinions about the illusions that occur during the practice of qigong.
有“褒粉其为“仙佛点化”者，有“贬”其为“迷信愚昧，者。
Some people praise him as “enlightened by immortals and Buddhas”, while others criticize him as “superstitious and ignorant”.
这一褒一贬，把幻景一这一气功现象打入了唯心主义泥坑，致使很多练功者忱心神仲，怕陷入唯心主义而中辍练功者有之，对出现幻景讳莫如深者有之…..这一问题不解决，势必影响气功健康发展。
This praise and criticism has pushed the qigong phenomenon of hallucination into the quagmire of idealism, causing many practitioners to become distracted and give up practicing for fear of falling into idealism, while others are very secretive about the occurrence of hallucinations. If this problem is not solved, it will inevitably affect the healthy development of qigong.
其实，对气功幻景无需杯弓蛇影。因为：
In fact, there is no need to be paranoid about qigong illusions. Because:
（一）从哲学来说，幻景这一意识活动，也是客观存在的反映。
(1) From a philosophical point of view, hallucination as a conscious activity is also a reflection of objective existence.
只不过有的是对客观物质的直接的表象，有的则早现了‘哈哈镜”式的峡象而已。
It’s just that some are direct representations of objective matter, while others are just “funhouse mirror”-like phenomena.
只要仔细推敲一下，幻景中的景象，无不是该人接触过的（包括听到的与见到的）事物的综合体或变态综合体。它属于意识活动范畴。
If you think about it carefully, you will find that the scenes in the hallucinations are all a combination or a perverted combination of things that the person has come into contact with (including what he has heard and seen). It belongs to the category of conscious activities.
在这里，人们的意识决定于人们的社会实践这一唯物论的认识论原理，依然在起作用。
Here, the materialist epistemological principle that people’s consciousness is determined by their social practice still applies.
那些把幻景（这种意识活动）孤立起来的提法，是然是不对的。
Those who isolate hallucinations (this kind of conscious activity) are certainly wrong.
（二）从气功科学来说，幻份是人体内部气化反应的“变态万反映，我曾说“幻景是五脏气化与意识中已有概念（或印象）相结合而产生的粉。
(2) From the perspective of Qigong science, hallucinations are the “abnormal reflection” of the internal qi transformation of the human body. I once said that “hallucinations are the result of the combination of the qi transformation of the five internal organs and the existing concepts (or impressions) in the consciousness.”
所以出现不同的幻景，是体内气化连及不同内脏的结果。
Therefore, the appearance of different hallucinations is the result of the transformation of qi in the body affecting different internal organs.
在整体生命观里，人体五脏（肝心脾肺肾）、分别与五情志（怒喜思优恐）相关。
In the holistic view of life, the five internal organs of the human body (liver, heart, spleen, lungs, and kidneys) are respectively related to the five emotions (anger, joy, thought, worry, and fear).
而情志与人体气机变化又紧密联系着，也就是所谓“志一而动气刀与“气一而动志”。
Emotions are closely related to the changes in the body’s Qi, which is the so-called “when the will is unified, the Qi moves” and “when the Qi is unified, the will moves.”
这里试以“喜”为例，就其产生幻景的机制作一筒单分析。
Here, let’s take “joy” as an example and make a simple analysis of the mechanism by which it produces illusions.
Note: some characters on this page (164) are very light and indistinct, making them impossible to recognize.
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[?]中医理论认为，“喜翔气和志达，荣卫通利、故当人体接受了良性招激而感到舒适时，体内气血是比较和杨的。
[?] According to TCM theory, “When the human body receives positive stimulation and feels comfortable, the qi and blood in the body are relatively harmonious.
也可以说，人之所以能有舒适愉快的感觉，是自身气血得以畅快地流通的结果。
It can also be said that the reason why people feel comfortable and happy is the result of the smooth circulation of their own qi and blood.
而人体的这一愉快状态及其相关过程（包括接受的良性刺激），必然地在大脑皮层中留下了记忆戒迹”。
This pleasant state of the human body and its related processes (including the benign stimulation received) inevitably leave a memory mark in the cerebral cortex.
当练功人静后，气血流通比较和杨时，也往往产生一种舒适感。
When a person practicing qigong becomes calm and the circulation of Qi and blood becomes more harmonious, he or she often feels a sense of comfort.
这种舒适感，稳定神经型的人，只有轻安、愉快……等内在感受，而兴奋神经型的人，对此舒适感翅易于引起大脑皮层的“追忆” 。
For people with stable neurotype, this kind of comfort only gives them inner feelings of ease, happiness, etc., while for people with excitable neurotype, this kind of comfort can easily trigger “memories” in the cerebral cortex.
于是以往的美好经历可展现出来，如宁静的湖面、秀丽的山川、艳丽的花卉…自然美固然可以成为浮现的对象，那些壮现的庙宇、绮丽的塑像（包括佛像）…..造型美也可以成为追忆之素材。
Thus, the good experiences of the past can be presented, such as the tranquil lake, beautiful mountains and rivers, gorgeous flowers… Natural beauty can certainly become the object that emerges, and those magnificent temples, gorgeous statues (including Buddha statues)… The beauty of form can also become the material of recollection.
由于入静时，逻辑思维处于赚脆状态，故其不自主地追忆的景象，有时呈现出“哈哈镜价式映像。
Because logical thinking is in a fragile state when entering a state of tranquility, the scenes that one involuntarily recalls sometimes present a “funhouse mirror”-like image.
这与睡眠时受到种种刺徽而招致梦境的机制相仿佛。
This is similar to the mechanism by which dreams are induced by various stimuli during sleep.
因此不能把幻景说成是该人的思想状态，更不能以之作为是否迷信的依据。
Therefore, hallucinations cannot be said to reflect a person’s mental state, nor can they be used as a basis for determining whether one is superstitious.
另外，必须指出的是，幻景虽然起因于人体内的气化，但所见到的景物是意识中的变态形像，不可看作是真实的，这在气劝典籍中记叙是很多的。
In addition, it must be pointed out that although hallucinations are caused by the transformation of qi in the human body, the scenes seen are distorted images in the consciousness and cannot be regarded as real. There are many records of this in the books on qigong.
下面摘录数则，供同志参阅；《大成捷要，赤蛇透关天机》中谈：“…..大定之中，见西王母，乘凤凰之辈，前有三朱霍引路，神鬼仙佛，一切’与你答话、千万不可共语…..总而言日，眼见耳闻皆是假，不可认真，或龙虎交战，婴蛇团员，龟蛇盘结，仙佛来参，皆是幻象，不可认为真实．”
Here are a few excerpts for your reference; “Dacheng Jie Yao, Red Snake Reveals Heaven’s Secret” talks about: “… in the state of great concentration, you will see the Queen Mother of the West riding a phoenix, with three Zhuhuo leading the way in front of them. Gods, ghosts, immortals and Buddhas will all answer you, but you must never talk to them… In short, what you see and hear is all false, so don’t take it seriously. Whether it’s a dragon and a tiger fighting, a group of infant snakes, a tortoise and a snake entangled, or immortals and Buddhas visiting you, they are all illusions and should not be considered real.”
《同书，三宝现象天机》中说：
In the same book, the Secret of the Three Treasures’ Phenomena, it says:
page 165↑
“日月合璧以后，而上中下兰丹田之中，现出三座莲合，莲合之上，盘膝端坐三个婴几，此金丹之化机介变出之幻象，切不可普它。”
“After the sun and the moon came together, three lotuses appeared in the upper, middle and lower elixir fields. On top of the lotuses, three infants sat cross-legged. This is an illusion created by the transformation mechanism of the golden elixir. Don’t underestimate it.”
…….由此可知，即使那些饱受宗教熏脚的古气功家，也不认为幻景是“仙佛点化”，反而提出“眼见耳闻铆是假”的科学见解。
…….From this we can see that even those ancient Qigong practitioners who were deeply influenced by religion did not think that the illusion was “the enlightenment of immortals and Buddhas”. Instead, they put forward the scientific view that “what you see and hear is fake.”
不仅如此，古气功家认为幻景产生的旅丙是人体内部气化交幻之结果。
Moreover, ancient Qigong practitioners believed that the illusions produced were the result of the interaction of Qi within the human body.
《大成捷要・魔境危险详谈》中写道：
In “Dacheng Jie Yao: Detailed Discussion of Dangers in the Demonic Realm”, it is written:
“入室下功之时，而三魂七魄、三部八景……五胜六腑…….每到定极之际，变化出之幻景，或现红蛇，或现王母，风单龙车，朱雀玄武，景象不一，天师仙子，玉女宾育，音乐味亮…….仙女对对，前来论道，白面书生，相为向替…….万般变化，现试不一…..须要垂帘塞光，死心不动，万盘自退。”
“When entering the room and practicing, the three souls, seven spirits, three parts and eight scenes… the five victories and six internal organs… every time they reach the peak, illusions will appear, such as a red snake, the Queen Mother, a single dragon chariot, the Vermillion Bird and the Black Tortoise, with different scenes, the Celestial Master and the Fairy, the Jade Maidens, the bright music… pairs of fairies come to discuss the Dao, white-faced scholars take turns with each other… all kinds of changes, different tests… you need to draw the curtain to block the light, give up and don’t move, and all the obstacles will retreat by themselves.”
以上这些精牌议论，表明古气功家对幻景有深翔体会与充分认识。
The above-mentioned profound discussions show that ancient Qigong practitioners had a deep understanding and full knowledge of illusions.
为了进一步说明幻景与体内气化之变化关条，再引一段撰辑《道众续编》的闰一得自述的练功体会：
In order to further illustrate the relationship between visions and the changes in the internal qi, let me quote a passage from Run Yide’s experience in practicing qigong, who compiled the Daozhong Continuation:
…..安守下极，既觉充和，渐热若炙…..随机纵任之，便觉脊育非青，犷若通衡，平衍上踌，缔亘数卜里，琦花夹道，步者骑者，兜者笠者，负者乘者，肩摩毅击，如五部之市…..想见白红一道，起自北海，南肃有声，直趋峻岭而南，元神段面随之，见山顶极平广，中峙段宇，金璧辉煌，精姗华效，别有天地，此道家所谓昆仑，内典所谓兜率，实人身之元首也….. 《三尾医世功诀誉血》）。
…..Keep at ease at the lower extreme, and you will feel full and harmonious, and gradually feel hot as if scorching…..Let it go randomly, and you will feel that the spine is not blue, but rugged as if connected to a balance, and it stretches upward for several miles. There are beautiful flowers on both sides of the road. People are walking and riding, wearing hats and hats, carrying people on their backs and riding horses, shoulder to shoulder, like a market of five tribes…I imagine seeing a white and red path rising from the North Sea, with a solemn sound in the south, going straight to the steep mountains and south. The soul follows it, and you will see that the top of the mountain is extremely flat and wide, with Duanyu standing in the middle, shining with gold and jade, and with exquisite effects, a different world. This is what Taoists call Kunlun and what the inner classics call Tushita. It is actually the head of the human body… (“Three Tail Medical Achievements and Secrets, Praise for Blood”).
这段引文主要播述了练功过程中，气机从尾闻发动，上升经背部到头顶的交化及其呈现出的幻景。
This passage mainly describes how the Qi starts from the coccyx, rises through the back to the top of the head, and creates illusions during the practice.
以上引录的IL节幻景记叔，离奇的神学色彩较浓，这与海物宗教教义有关。
The above-quoted IL section of the Vision Record has a strong theological color, which is related to the religious doctrines of the sea creatures.
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今天，我幻搞科学气功，一方面要剔除气功中的神化说教，一方面要端正对幻景的认识，出现幻录井不标志气功高超，而是“识神” （意识）尚未降伏。
Today, I am practicing scientific Qigong. On the one hand, I want to eliminate the deification of Qigong, and on the other hand, I want to correct my understanding of illusions. The appearance of illusions does not indicate that one’s Qigong is advanced, but that the “consciousness” (awareness) has not yet been subdued.
同时，要正确对待幻景，当幻景出现时，不予于分拚，不生欣厌之念，以免徽惹起更多的愈识活动。
At the same time, we must treat the illusion correctly. When the illusion appears, we should not be divided or have any thoughts of joy or disgust, so as not to cause more awareness activities.
要紧紧守住原意守对象，这样傲，幻骨会自然消失，而恢复宁静之态。
You must hold on to your original intention and object tightly, so that your arrogance and phantom bones will naturally disappear and you will return to a state of tranquility.
另外，还有一种留要娜清的迷信现象。有的气功师于练功时带徒弟“出游”，搞什么“游山玩水”, “参见仙佛” 之类。
In addition, there is a superstitious phenomenon of leaving behind the yin and yang. Some qigong masters take their disciples on a “travel” during their practice, doing things like “traveling around mountains and rivers” or “visiting immortals and Buddhas”.
由于“出游万可以使徒众见到大体相同的景色，所以迷惑不解，过去一些民间宗教常用这种方法炫粗功夫高深，以欢得徒众的亲拜。
Because “traveling in all directions allows the disciples to see roughly the same scenery, they are confused and puzzled. In the past, some folk religions often used this method to show off their profound skills in order to gain the worship of their disciples.
其实这种所谓出游，是气功科学的意识传感，那些徒众见到的“出游景象口，是气功师意识中浮现的景象被健众意识感知的给果。
In fact, this so-called outing is the consciousness sensing of Qigong science. The “outing scene” seen by the disciples is the result of the scene emerging in the Qigong master’s consciousness being perceived by the consciousness of the disciples.
关于意识传感，近年来报道较多，如《中华气功》1983年第三拥中，就润毅了《二十世纪的东方林秘―瀚翻》与《思维传感能力是如何获得的》两篇文章，文中不仅例举了意识传感现象，而且描述了训练方法。练功者能入静到一定程度，就可以旦现意识传感能力，练同一功法的人之间尤其明显。
There have been many reports on consciousness sensing in recent years. For example, the third issue of Chinese Qigong in 1983 published two articles, “The Eastern Forest Secrets of the 20th Century – Han Translation” and “How to Acquire the Ability of Mind Sensing”. The articles not only cite examples of consciousness sensing phenomena, but also describe training methods. When practitioners can enter a state of tranquility to a certain degree, they can develop the ability of consciousness sensing, which is especially obvious among people who practice the same method.
当气功师意识里浮现某一景象时，有意识传感能力的徒众就可以感知它，这就是不同的人看到同一景象的秘密所在。
When a certain scene emerges in the qigong master’s consciousness, his disciples with conscious sensing ability can sense it. This is the secret of how different people can see the same scene.
彻底戮穿“出游”的编局，除了理论宣传外，还有两个简岛方法：(1）当气功师“带功，时，被带者集中精神意守脐部、或愈守呼吸、或致念“恬[?]虚无” 等、这样、即使曾被带着“出游”过的人，也不会产生出游景象．(2）那些自诩能带声、出游的气功师，不能从他见到的所谓万能的仙佛那里，得到他自己从来不懂的专门的科学知识（如原子弹构造） 这就充分证明所谓出游不是实有的。
In addition to theoretical propaganda, there are two simple ways to completely expose the “traveling” conspiracy: (1) When the qigong master “leads the way”, the person being led should concentrate his mind on the navel, or focus on breathing, or think of “tranquility and nothingness”, etc. In this way, even those who have been led “traveling” before will not experience the traveling experience. (2) Qigong masters who claim to be able to lead and travel cannot obtain specialized scientific knowledge that they themselves do not understand (such as the structure of the atomic bomb) from the so-called omnipotent immortals and Buddhas they have seen. This fully proves that the so-called traveling is not real.
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综观上述，幻景虽然易使人惶惑迷离，但它是气功科学中的一种练功反应，产生幻景并不是迷信。
To sum up the above, although hallucinations can easily make people confused and disoriented, it is a kind of exercise reaction in the science of Qigong, and the occurrence of hallucinations is not superstition.
是否迷信，在于对幻景的态度，把幻景中的某些景象看做实有，甚而顶礼膜拜者是迷信，把幻景当作气功现象进行研究者是科学。
Whether it is superstition depends on one’s attitude towards the illusion. Those who regard certain scenes in the illusion as real and even worship them are superstitious, while those who study the illusion as a qigong phenomenon are scientific.
第三节 气功古典用语中的某些迷信与科学
Section 3: Some Superstition and Science in Classical Qigong Terms
由于我国气功长期与宗教结合，在气功古籍中，仙佛之类宗教用语比w皆是。
Since Qigong in my country has been integrated with religion for a long time, religious terms such as immortals and Buddhas are everywhere in ancient Qigong books.
然而，气功毕竟是一门科学，它必然会冲破宗教的羁绊，其唯物主义的本色必然直接或间接地以种种形式表现之―有的果用了类似泛神论或自然神论的形式，有的把仙佛变成r练功的喻语。
However, Qigong is a science after all, and it will inevitably break through the shackles of religion. Its materialistic nature will inevitably be expressed directly or indirectly in various forms – some use forms similar to pantheism or deism, and some turn immortals and Buddhas into metaphors for practicing Qigong.
因此，我们阅读古籍时，下能把某些宗教用语统统当作糟粕抽弃。
Therefore, when we read ancient books, we cannot discard all religious terms as dross.
试以道教之 “兰清”为例，傲一粗略剖析。
Let’s take Taoism’s “Lan Qing” as an example and make a rough analysis.
“三清”指玉清、上清、太清而言，是三天（玉清天、上请天、太・清天）与三尊（元始天尊―亦称天宝尊、灵宝天尊―亦称太上老君、道德天称―亦称棍元老子或太上老君）的总名称。
“Three Pure Ones” refers to Jade Pure One, Upper Pure One and Great Pure One. It is the general name for the three heavens (Jade Pure One, Upper Purity and Great Purity) and the three deities (Yuanshi Tianzun – also known as Tianbao Zun, Lingbao Tianzun – also known as Taishang Laojun, Daode Tiancheng – also known as Gunyuan Laozi or Taishang Laojun).
但是道教气功古籍中，三精之内捅有道教教义、白然神论、练功喻名之别。
However, in ancient Taoist Qigong books, the three essences are divided into Taoist doctrines, natural theology, and metaphors for practicing qigong.
一、道教教义之三清
1. The Three Ripples of Taoist Doctrine
清 ???
张旋创五斗米教时，只奉太上老君，至南朝齐梁之陶宏景，著《真灵位业图》，把封建等级制雄入了神仙界内．将仙品分为七个阶级，每级中又有中位、左位、右位等很多品位。
When Zhang Xuan founded the Five Pecks of Rice religion, he only worshiped the Taishang Laojun. In the Southern Dynasties, Tao Hongjing of Qi and Liang Dynasties wrote “The Map of the Real Spirit’s Position and Industry”, which brought the feudal hierarchy into the world of gods and immortals. Immortal products are divided into seven levels, and each level has many levels such as middle, left, and right.
page 168↑
从第一中位至第七中位是：元始夭尊、王寰帝君、金面帝君、太上老君、九宫尚书、定禄真君、娜都大帝。对下夭，道教认为共三十六层，最高的一层叫大罗天，天上只有一种“大梵之气”，其次是兰清夭，由大罗夭所生的玄、元、始三气分别化成。
From the first to the seventh middle position are: Yuanshi Yaozun, Wanghuan Emperor, Jinmian Emperor, Taishang Laojun, Jiugong Shangshu, Dinglu Zhenjun, Nadu Emperor. As for the lower heaven, Taoism believes that there are 36 layers, the highest layer is called Daluotian, where there is only one kind of “Dafan Qi”, followed by Lanqingyao, which is formed by the three Qis of Xuan, Yuan and Shi born from Daluoyao.
由始气所化的清微夭玉清境，元始天尊所居，由元气化成的余禹天上清境，灵宝天尊所居，由玄气化成的大赤天太清境，道德关尊所居。
The Qingwei Yaoyu Qingjing formed by the primordial qi is where Yuanshi Tianzun resides; the Yuyu Tianshang Qingjing formed by the primordial qi is where Lingbao Tianzun resides; the Dachi Tian Taiqingjing formed by the mysterious qi is where Daode Guanzun resides.
这三位神主管三天之仙，故又称为兰洞教主。
These three gods are in charge of the immortals of the three heavens, so they are also called the Lords of Landong.
这一观点是道教神论的三清概念，是古典整体生命观的神化表现，也是三清之原始概念。
This view is the Taoist concept of the Three Pure Ones, a deified expression of the classical holistic view of life, and also the original concept of the Three Pure Ones.
二、[?]于自然神论或泛神论之三淆
2. [?] Three Confusions about Deism and Pantheism
自然神论与泛神论是从拥16~18世纪的一种哲学思想。
Deism and pantheism are philosophical thoughts from the 16th to the 18th century.
自然神论认为神只是作为世界的非人格的始因存在，除此之外，世界是受自然界本身规律支配。
Deism believes that God exists only as an impersonal cause of the world. Apart from that, the world is governed by the laws of nature itself.
而泛神论娜进一步认为，神不在自然界外，而是与自然界相同（马列主义认为这种观点实质上是唯物主义的）。
Pantheism goes further and believes that God is not outside of nature, but is the same as nature (Marxism-Leninism considers this view to be essentially materialistic).
我国虽然没有形成这样的哲学派别，但道教典籍中类似砚点是有的，譬如，有的认为元始天尊与人等同，提出‘羲皇齐驭，元始比肩，（《上品丹法节次》）的看法，有的认为神通广大的元始天等就在人身之中，《吕祖全书・清樱三品经》中说：“是此元始，居玉清中，运无量身，极大神通，分身应化，各以其神，入居人身，各各一顶，各一元始，离居其中，为一身主，为万气宗…..”实际是把古典整体生命观之天人相通学说，操进了道教的教义。
Although my country has not formed such philosophical schools, there are similar ideas in Taoist scriptures. For example, some believe that Yuanshi Tianzun is the same as humans, and put forward the view that “Xihuang is equal to Yuanshi, and Yuanshi is on par with him” (“Shangpin Danfa Jieci”). Some believe that Yuanshi Tianzun, who has great supernatural powers, is in the human body. “The Complete Works of Lu Zu·Qingying Sanpin Jing” says: “This Yuanshi, resides in Yuqing, operates an infinite body, has great supernatural powers, and splits himself into two parts to respond to changes. Each with his own spirit, enters the human body, each with a crown, a Yuanshi, and lives in the middle. He is the master of the body and the ancestor of all qi…” In fact, the theory of the connection between man and nature in the classical holistic view of life was incorporated into Taoist doctrines.
用元蛤天尊替代了“元气，太极之功能。
The “Yuan Qi, the function of Tai Chi” was replaced by Yuan He Tian Zun.
三、代丧人体部位或气化之喻语
3. Metaphors for body parts or Qi mechanism
《三尼医世功诀》中说， “脑为髓海，又为天性都会府，
The Three Nun Medical Secrets says, “The brain is the sea of marrow and the seat of nature.
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犹夭上之有玉清胜境，其境甚清，高居星月之上，乃太无之天” 。
Just like there is a wonderful realm of Jade Purity in the sky, its realm is extremely clear and high above the stars and the moon, it is the sky of nothingness.”
又说：“脑为人体玉清官，元始所居。”
It also says: “The brain is the Jade Purity organ of the human body, where the Yuanshi resides.”
泣里，玉清天是代裹了摘的部位，元始天尊则是元神的喻语。
In the poem, Yuqingtian is a metaphor for the body part and Yuanshi Tianzun is a metaphor for the primordial spirit.
在《吕祖全书》中，则系统指出了太清是脐部玄关、上清是绛宫与气海乒玉清是脑。
In the Complete Works of Lu Zu, it is systematically pointed out that Taiqing is the navel, Shangqing is the crimson palace, and Qihai and Yuqing are the brain.
说：“以我现天，以见我身，亦由太清至玄之境，其中玄关，统摄诸气，然此玄关，居挤之中，非上非下，非左非右，非前非后，非浅非深，跨眯二气，礴会精神。”
He said: “I manifest the sky and see my body, and also from Taiqing to Xuan realm. The Xuanguan among them governs all qi. However, this Xuanguan is in the middle of the crowd, neither up nor down, neither left nor right, neither front nor back, neither shallow nor deep, straddling the two qi, and gathering the spirit.”
又说： “凡请修士，跌坐屏息，橙清万虑，…..如是清势，无所缘因，乃能获运，真元之精，由于气海，上至太价，自太清魔，偏厉周身法界，至于上清醉余宫中，经乎气机，至出纳司，_L会玉清，乃还下济，至于太清，大赤宫中……至玄要道，以为此身此心此理，本之三清。分这里的三清是然不是道教有神论的心兰清”了。
It also says: “Any cultivator who is requested to sit down and hold his breath, clear his mind,… such a clear state, without any cause, will be able to circulate the true essence, through the sea of qi, up to Taijia, from Taiqing demon, to the whole body of the Dharma Realm, to Shangqing Zuiyu Palace, through the qi mechanism, to the cashier office, _L meet Yuqing, then return to Xiaji, to Taiqing, Dachi Palace… to the mysterious and essential Tao, that this body, this mind, and this principle are based on the Three Pure Ones. The Three Pure Ones mentioned here are certainly not the Heart Pure Ones of Taoist theism.”
不过这类喻语，各门很所指内容是不同的．如清朝朱元育在解释“御白鹤，翔龙．，游太盛，退天球，”等气功景象时说：
However, the meanings of these metaphors are different in different schools. For example, Zhu Yuanyu of the Qing Dynasty explained the qigong scenes such as “riding white cranes, flying dragons, swimming in Tai Sheng, retreating the celestial sphere,” saying:
“此非外景、实内景也。龙鹤即自己元气，太虚即自己元窍，，天琢即自己元神， （《参同契探幽．第三十二章》）。
“This is not an external scene, but an internal scene. The dragon and the crane are one’s own primordial energy, the great void is one’s own primordial orifice, and the heavenly carving is one’s own primordial spirit. (Chapter 32 of “Exploring the Mystery of the Book of the Same Origin”).
《黄庵经》中的“中坏老君怡明宜”的老君，又是真意与元神的代名。
The Laojun “Zhonghuai Laojun Yimingyi” in “Huangan Jing” is also a synonym for the true meaning and the primordial spirit.
至于《丹成九转图》则把脑称为“弥罗天”、“玉帝宫”，把元神喻为“玄弯主人”，把山根部分称作“九甘雷府气，把任脉’下端之九窍，称作“地狱．都”。
As for the “Dancheng Jiuzhuantu”, the brain is called “Mi Luo Tian” and “Jade Emperor Palace”, the primordial spirit is likened to “the master of Xuanwan”, the root of the mountain is called “Jiu Gan Lei Fu Qi”, and the nine orifices at the lower end of the Ren Mai are called “Hell. Capital”.
此国中的这些提法有二层含义：一是很据天人合一的观点，把人体各郁类比为古人认为的天地何各层次的不周内容，一是指人的气机聚集于上，可使人享受聪盆、钧悦有如“天仙， 的美好，气机充斥于下可使人饱尝欲火煎熟形同“地狱，的苦痛。
These terms in this country have two meanings: one is that according to the view of the unity of man and nature, the various depressions in the human body are compared to the imperfections of the various levels of heaven and earth as believed by the ancients; the other is that when the human qi gathers at the top, people can enjoy the beauty of intelligence and joy like “fairy”, while when the qi fills at the bottom, people can suffer the pain of being fried by the fire of desire like “hell”.
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练气功鹅使气机发生“侧转性，变化，从而禽井粤乐。
Practicing Qigong can make the Qi mechanism undergo “lateral rotation” changes, thus achieving good results.
My Note:
气机 qì jī
the Qi mechanism
…..凡此种种，名目不一。因此，研究气功古铆，也不能泥于一家之说而以此类彼，应按其体系，披摇其各自的其实气功内容。
…..All these have different names. Therefore, when studying ancient Qigong, we should not stick to the theory of one school and compare them with others. We should follow their systems and explore their actual Qigong contents.
以上是笔者从五个方面对气功中的迷信与科学界限之麻清。
The above is the author’s clarification of the boundaries between superstition and science in Qigong from five aspects.
最后还有一点要提及的是，气功和其他事物一样，随着人类的发展在不断前进。
One last point to mention is that Qigong, like everything else, is constantly advancing with the development of humankind.
在它的发展历史的长河中，曾从朴索的气功时期进入了宗教气功时期。在这期间，虽然受到了宗教的禁锢，但它在很多方面还是向前发展了，在功法方面尤其较前详尽。
In its long history of development, it has entered the religious qigong period from the Pusuo qigong period. During this period, although it was restricted by religion, it still developed in many aspects, especially in terms of exercises, which were more detailed than before.
刹去其宗教外衣，就可以发现其十分丰富的气功内容。
If you remove its religious cover, you can find its very rich Qigong content.
今天，气功正向着科学里堂迈进，只要扮们以辩证唯物主义，历史唯物主义为指导思想，以理代科学与中医理论为手段，不仅能够把气功―我国古文化之明珠―从淤泥中挖掘出来，而且必将使之面目一断，重放异裁 从而造福全人类。
Today, Qigong is marching towards the scientific path. As long as we take dialectical materialism and historical materialism as our guiding ideology and use modern science and traditional Chinese medicine theory as our means, we will not only be able to dig Qigong – the pearl of our ancient culture – out of the mud, but will also completely change its appearance and restore its original meaning, thus benefiting all mankind.
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Next
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前面几章从理论上把气功中的关键性内容（也是各家气功的共同点）做了初步归纳、后面几章将介绍一些功法厂这些叻法是作者根据十儿位老师的传授与自身练功休会编排而成的、很多内容属于过去的不传之秘・其中的捧气贯顶法、三心并站庄、形神庄是智能动功（共分六步功法〕的前两步功。这几种功法自1981年以来、先在石家庄推广、以后又在承德、北京等地举办的全国抽导员训练班中传授、到国1987年底、全国各地都在不同深度地推广这些功法。
The first few chapters have made a preliminary theoretical summary of the key contents of Qigong (which are also the common points of various Qigong schools). The following chapters will introduce some Qigong methods. These methods are compiled by the author based on the teachings of ten teachers and his own practice experience. Many contents are secrets that have not been passed on in the past. Among them, the method of holding the Qi to penetrate the top of the head, standing in a state of three hearts, and the state of body and mind are the first two steps of intelligent dynamic exercises (a total of six steps). These exercises have been promoted in Shijiazhuang since 1981, and then taught in the national training courses for instructors held in Chengde, Beijing and other places. By the end of 1987, these exercises were promoted in different degrees all over the country.
几年来，未发现出偏现象，在气功爱好者中，博得了信誉。
Over the past few years, no deviation has been found and the practitioner has gained credibility among Qigong enthusiasts.
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End of Chapter 12