气功探邃
Qìgōng Tàn Suì
Exploring the Profundities of Qigong,
a book by Pang Ming (庞明).
English translation follows Chinese text.
第三章 运用意识―气功
Chapter 3 Using Consciousness — Qigong
要旨（一）
Summary (1)
气功的具休练法，虽因门派而异，但运用意识、涵养道德、调息、引动形体这四点要旨是共同的。本书拟从我国古典文化对宇宙、刘人休生命的认识出发，以古典气功理论为依据，就这四个共同性问题，分四章做一简要阐述。
Although the specific practice methods of Qigong vary from one school to another, the four main points of using consciousness, cultivating morality, regulating breathing, and moving the body are common. This book intends to start from the understanding of the universe and human life in Chinese classical culture, based on classical Qigong theory, and briefly explain these four common issues in four chapters.
人异于动物的重要标志之一是有意识。
One of the important features that distinguishes humans from animals is consciousness.
人的生命活动大都是在意识的招导、统帅下完成的。
Most of human life activities are completed under the guidance and command of consciousness.
如前所述，练气功是锻炼人的精神驾驭形体的能力，这一过程的实现，主要是通过意识统帅气来实现的。
As mentioned earlier, practicing Qigong is to train one’s spirit to control the body. This process is mainly achieved through the command of Qi by consciousness.
因此运用意识就成了气功的第一要旨。
Therefore, using consciousness becomes the first principle of Qigong.
古人练功的第一步叫做“练己筑基”、“己”者，指“意中真土”，即真意，就是说练功的第一步就要练出真意，从这里可以看出，练气功的运用意识与日常生活中所说的意识，不完全相同。
The first step in practicing qigong by the ancients was called “practicing oneself to lay the foundation.” “Self” refers to the “true soil in the mind,” that is, the true intention. That is to say, the first step in practicing qigong is to practice the true intention. From this we can see that the consciousness used in practicing qigong is not exactly the same as the consciousness mentioned in daily life.
因此练功者必须对什么是意识（包括真意）、如何运用意识…有所了解。
Therefore, practitioners must have some understanding of what consciousness is (including true meaning) and how to use consciousness.
第一节 何谓意识
Section 1 What is consciousness?
一、何谓意识
1. What is consciousness?
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意识也称作思维。
Consciousness is also called thinking.
我国古代称之为精神活动。
In ancient my country, it was called spiritual activity.
意识是人类大脑的特殊功能，是具有特殊结构的大脑的内部运动状态。
Consciousness is a special function of the human brain and is the internal movement state of the brain with a special structure.
对于意识活动《灵枢・本神篇》中说：
Regarding the activities of consciousness, the “Lingshu: Benshen Pian” says:
“所以任物渭之心，心有所忆谓之意，意有所存谓之志，因志而存变谓之思，因思而远慕谓之虑，因虑而处物谓之智”。
“So, the mind is at peace with things. What the mind remembers is called intention. What the mind has in mind is called will. The change due to will is called thinking. The longing due to thinking is called consideration. The handling of things due to consideration is called wisdom.”
从这里可以着出，人们的思维活动是一由简单到复杂的精神过程。
From this we can see that people’s thinking activities are a mental process from simple to complex.
包括了意、志、思、虑、智（注意：这里的“意”与意识之意不完全等同）。
It includes intention, will, thought, consideration, and wisdom (note: the “intention” here is not completely the same as consciousness).
用现代的话来说，意识活动不仅包括了由眼耳弃舌身获得的感性认识，而且包括概念的形成，以至于分析、综合、推理、判断、记忆、联想乃至发明创造等等。
In modern terms, conscious activities include not only the sensory perception obtained through the eyes, ears, tongue and body, but also the formation of concepts, as well as analysis, synthesis, reasoning, judgment, memory, association and even invention and creation.
意识是后夭获得的，因为人初生时没有这些意识活动。
Consciousness is acquired later in life because people do not have these conscious activities when they are born.
人在建立、应用第二信号系统的过程中，在贮存大量的信息过程中，接通了大脑皮层中各点之间的暂时联系，从而形成概念，并与词汇联系起来。
In the process of establishing and applying the second signal system, and in the process of storing large amounts of information, people connect temporary connections between points in the cerebral cortex, thereby forming concepts and linking them with vocabulary.
人们的思维活动是借助辞汇、概念进行的语言，是表达意识活动的工具。
People’s thinking activities are carried out with the help of words and concepts, and language is a tool for expressing conscious activities.
二、意识的层次
2. Levels of Consciousness
如上所述，意识包括一系列的精神活动，或者说人类的意识活动是在不同层次的深度上进行的。
As mentioned above, consciousness includes a series of mental activities, or in other words, human consciousness activities take place at different levels of depth.
日常生活里经常有这样的事实，当你思考某一向题时，还可以有其他的思维活动，同时又可以产生一个制止杂念的念头。
This fact often occurs in daily life: when you are thinking about a certain problem, you can also have other thinking activities and at the same time have the idea of stopping distracting thoughts.
这就是《管子》说的：
This is what the Guanzi says:
“心以藏心，心之中又有心，。”
“The heart contains the heart, and there is another heart within the heart.”
为了讲清意识的层次，姑从现代神经生理学的角度予以示意性说明。
In order to clarify the levels of consciousness, let us give a schematic explanation from the perspective of modern neurophysiology.
人体的全部神经活动，可撅要地分为“四层”，简释如图1.
All the neural activities of the human body can be divided into four layers, as shown in Figure 1.
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Image:
生理反射层
感知层
自我意识汉层
意识层
图1
Physiological reflex layer
Perception layer
Self-awareness layer
Consciousness layer
Figure 1
(一)生理反射层：包括非条件反肘与条件反射的生习神经括动。
(1) Physiological reflex layer: including the habitual neural movement of unconditioned reflex and conditioned reflex.
完成简单的神经反射弧的活功。
Complete simple neural reflex arc exercises.
（二）感知层：管辖身休内外事物的感知，包括中枢神经的么部分分析器。
(2) Perception layer: governs the perception of things inside and outside the body, including some analyzers of the central nervous system.
完成各种感觉的分析。
Complete analysis of various sensations.
以上两层的神经活动，依靠神经通路（即神经纤维）完成信息的传输与分析。
The neural activities in the above two layers rely on neural pathways (i.e. nerve fibers) to complete the transmission and analysis of information.
（三）意识层：此层建筑在上两层的基础上、把各种传入的信]息行分析、综合、抽象出概念。
(3) Consciousness layer: This layer is built on the basis of the above two layers, and analyzes, synthesizes and abstracts various incoming information into concepts.
因此本层功能包括概念的形成活动与运用概念、词汇的活动。
Therefore, the functions of this layer include the activities of forming concepts and applying concepts and vocabulary.
[?]联想、回忆、分析、综合、记忆、推理…本层与前两层有密切联系并[?]影响这两层的功能。
[?] Association, recollection, analysis, synthesis, memory, reasoning… This layer is closely related to the first two layers and [?] affects the functions of these two layers.
反过来，这两层又是引起众识活动的重要因素。
（四）自我意识层（也叫本体意识或游意识）：它在整个神经活功的最“深层”。
(4) Self-consciousness layer (also called proprioceptive consciousness or free consciousness): It is at the “deepest” level of the entire nervous activity.
一般情况下，仑被意识层所覆盖，被众识活动所淹没，只有在意识活动停止时，它才能[?]现禺来。
Generally speaking, the mind is covered by the conscious layer and submerged by the activities of the masses. It can only appear when the conscious activities stop.
它不借助概念活动，直接与信息相合，故无分析，无概念，当概念起作用时，意识活功就开始了。
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爱因斯坦所说的可以不借助概念来完成的意识活动，恐怕就指此而言。
What Einstein meant when he said that conscious activities can be carried out without the aid of concepts is probably what he meant by this.
练气功运用意识，主要是运用这一部分意识。
When practicing Qigong, we use consciousness, mainly this part of consciousness.
三、神意气的关系
3. The Relationship between Shen, Yi and Qi
气功书籍论述练功时，经常提到神意气。对此应如何理解？
When discussing qigong practice, qigong books often mention shen, yi, and qi. How should we understand this?
三者有着怎样的关系呢？
What is the relationship between the three?
古人认为人的生命是形、气、神三者的统一。
The ancients believed that human life is the unity of form, qi and spirit.
形不仅指皮肉筋骨与五脏六腑，而且包话匕精”。
“Shape refers not only to the skin, flesh, bones, and internal organs, but also to the essence.”
占人所说的精，是人体生命的纂础。
What fortune tellers call essence is the foundation of human life.
有形之休所以有生命，则在于“神”的主宰，而神对形体的驾驭又必须渔过气来实现。
The reason why the physical body has life is because of the dominance of “Shen”, and the control of Shen over the physical body must be achieved through breath.
这三位一体的整休生命观，是气功的理论基础。
This trinity of holistic views on life is the theoretical basis of Qigong.
而神意气，则址气功对这一理湘为进一步发挥与应用。
As for spirit, intention and qi, Qigong further develops and applies this theory.
这里听谓神，与神仙、鬼神之类的无稽之谈无关。
The word “Shen” here has nothing to do with nonsense such as gods, ghosts, etc.
面是人休各种机能的主宰，与生具来。
The face is the master of all human functions and is innate.
face ??
《灵枢・本神箱》中说：生之来[?]之精，两精相搏谓之神”。
In the “Lingshu Benshen Box” it is said: “The essence of life, the collision of two essences is called spirit”.
就是说，神是在阴沼二精的结合过程中形成的。
That is to say, the spirit is formed in the process of the combination of the two essences of Yin and Zan.
另外，古人认为这个神与心是统 一的。
In addition, the ancients believed that the spirit and the heart were unified.
《素问・灵兰秘典论》说： “心者，君主之官，神明出焉”。
“Suwen Linglan Secret Classic” says: “The heart is the organ of the monarch, from which the spirit emerges.”
神藏之于心，散于身体各部，主宰昔人体各个层次上的生命运功心的主宰作烬是通过神来实现的，神有察知、反映事物的能力，有如明镜当台，物来则现，来者不拒， 去者不留，[?]儿初生时的神经反映状态可能就是这个样子。
The spirit is hidden in the heart and dispersed throughout the body, dominating the life activities at all levels of the human body. The domination of the heart is realized through the spirit. The spirit has the ability to perceive and reflect things, like a bright mirror acting as a stand. When things come, they appear. Those who come are not rejected, and those who leave are not kept. [?] The neural reflex state of a newborn baby may be like this.
意即意识，是后天获得的，是人初生后，神在反映各种事物的过程中，建忆的暂时的联系。
That is to say, consciousness is acquired after birth. It is a temporary connection of memory established by the mind in the process of reflecting various things after birth.
[?]着生命经验的积累与成人语言的灌输，在第二信号系统逐渐形成的过程、卜，大脑逐浙形成概念运[?]，这就是意识活动。
[?]With the accumulation of life experience and the inculcation of adult language, in the process of the gradual formation of the second signal system, the brain gradually forms conceptual operations, which is conscious activity.
意洪活动一经建立、人认识客观世界的事物时，优可不必逐一去体察，而可以借助概念来了解客观事物。
Once the activity of consciousness is established, when people understand things in the objective world, they no longer have to experience them one by one, but can use concepts to understand objective things.
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在气功学里，把与生俱来的“神” 的功能，称之为“元神”。
In Qigong, the innate function of “spirit” is called “primordial spirit”.
把后天获得的意识活动称之为 “识神”。
The conscious activities acquired after birth are called “consciousness”.
两者的关系是识神借元神之灵知以为用（意赖神而动），元神淹没于识神之中。
The relationship between the two is that the conscious mind borrows the spiritual knowledge of the primordial spirit (the mind relies on the spirit to move), and the primordial spirit is submerged in the conscious mind.
在一定意义上，识神是元神的具体体现，识神中寓有元神。
In a certain sense, the conscious mind is the concrete manifestation of the primordial spirit, and the primordial spirit is contained in the conscious mind.
当识神宁静时，元神之性即可显露。
When the conscious mind is tranquil, the nature of the primordial spirit will be revealed.
能感知到“元神之性”的意识活动，不同于一般的意识活动，称之为“真意”。
The conscious activities that can perceive the “nature of the primordial spirit” are different from ordinary conscious activities and are called “true meaning.”
也就是现在所说的“本体意识”。
This is what is now called “ontological consciousness”.
练气功所称的“炼己筑基（命功之‘炼己筑基’还有 ‘固精’等内容）”中的意识即此。
This is the consciousness involved in the Qigong practice of “refining oneself and building a foundation” (the ‘refining oneself and building a foundation’ of life skills also includes ‘reinforcing essence’ and other contents)
气充斥周身，维系着人体生命活动的进行。
Qi fills the whole body, maintaining the human body’s vital activities.
神意活动的完成，需要气充养，即《素问》中说的：
The completion of the activities of the mind requires the nourishment of Qi, as stated in Su Wen:
“血气者，人之神。”
“The blood and Qi are the gods of men.”
助同时，气的运行与凝聚又需神意来统帅。反过来气的运行也能影响神意的功能状态。
At the same time, the movement and concentration of Qi require the guidance of the divine will. Conversely, the movement of Qi can also affect the functional state of the divine will.
《孟子》说：
Mencius said:
“夫志者气之帅也，气者体之充也”,又说“志一而动气，气一而动志”。
“The will is the leader of the Qi, and the Qi is the filling of the body”, and it is also said that “when the will is unified it moves the Qi, and when the Qi is unified it moves the will”.
在《素问》中也还明确指出气与情志的关系，如“怒则气上”、 “喜则气缓”、 “悲则气消”、 “思则气结”、 “惊则气乱”、 “恐则气怯”。
The relationship between Qi and emotions is also clearly pointed out in “Su Wen”, such as “anger causes Qi to rise”, “joy causes Qi to slow down”, “sadness causes Qi to disappear”, “thinking causes Qi to stagnate”, “shock causes Qi to become chaotic”, and “fear causes Qi to become timid”.
在气功学里，特别注重意与气的关系。
In Qigong, special emphasis is placed on the relationship between intention and Qi.
认为意可以领气，意到气到，意行气行。
It is believed that the mind can lead the qi, and that the qi will follow where the mind goes, and that the qi will follow where the mind moves.
有的气功门派，或练气功的某些阶段，又霜“以意领气”。
Some Qigong schools, or certain stages of Qigong practice, advocate “leading Qi with the mind”.
“以意领气”必须在气功师的严格指导下进行。
“Leading Qi with Mind” must be performed under the strict guidance of a Qigong master.
第二节 如何运用意识
Section 2 How to Use Consciousness
既然神在人的生命活动中占主导地位，那么养生健身最关紧要的就在子“将养其神”。
Since spirit plays a dominant role in human life activities, the most important thing in keeping healthy and fit is to “nourish the spirit”.
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在于“心静”、 “心定” 、 “心明”。
It lies in “calm mind”, “steady mind” and “clear mind”.
《素问・灵兰秘典》中说：
The Suwen Linglan Secret Classic says:
“故主（指心）明则下要，以此养生则寿，主不明则十二官危，使道闭塞不通，形乃大伤，以此养生则殃。”
“So if the master (referring to the heart) is clear, the lower organs will be important. If you keep your health in this way, you will live a long life. If the master is not clear, the twelve organs will be in danger, the channels will be blocked and blocked, and the body will be greatly injured. If you keep your health in this way, you will suffer disaster.”
要做到“心明”，就必须学会运用意识。
To achieve a clear mind, one must learn to use consciousness.
在练气功的几个熏要环节里，如意守、调息、引动形休，一都有运用意识的问题。
In the several key steps of Qigong practice, such as focusing the mind, regulating the breathing, and inducing the movement of the body, there is the issue of using consciousness.
关于后两者将在第五、六章中介绍。至于内气的聚散与流行、意识的弥散与集巾、意识改变形休等是练功高水平上的运用意识。
The latter two will be introduced in Chapters 5 and 6. As for the gathering and dispersion of internal energy, the dispersion and concentration of consciousness, and the change of consciousness, these are the application of consciousness at a high level of practice.
这里只介绍关于意守的运用意识。
Here we only introduce the awareness of using mind concentration.
一、寻找真惫
1. Find the truth
练气功运用的意识与日常生活中的意识不尽相同。
The consciousness used in practicing Qigong is not exactly the same as the consciousness used in daily life.
练气功用的是“真意”部分，这在运转周天阶段尤其重要。
The part used in practicing Qigong is the “true meaning”, which is especially important during the circulation of the meridians stage.
因此练气功首先就要找寻真意，使之驾驭整个意识，而后运用之。
Therefore, when practicing Qigong, one must first find the true meaning, make it control the entire consciousness, and then apply it.
如何找寻真意呢？有两种方法：
How to find the true meaning? There are two ways:
（一）直接法；这是在意识中直接找寻真意的方法。
1. The direct method: This is the method of seeking the true meaning directly in consciousness.
怎样找呢？《老子道德经》中说：
How to find it? The Tao Te Ching says:
“将欲翁之，必固张之，将欲弱之，必固强之；将放废之，必固兴之，将欲夺之，必固与之。是谓微明”。
“If you want to strengthen it, you must first stretch it; if you want to weaken it, you must first strengthen it; if you want to abandon it, you must first promote it; if you want to take it away, you must first give it. This is called subtle and bright.”
真意是意识活动宁静时的自觉状态。
True meaning is the conscious state when consciousness is quiet.
这种状态颇难寻找。
This state is hard to find.
为此，可先杂念丛生，物极必反。
To this end, you may first have a lot of distracting thoughts, as things will eventually turn into the opposite when they reach the extreme.
在杂乱无章的意识活动的背影巾，会忽然显现出一个制止杂念的“念头”、这“忽”的一觉，就是真意。
Behind the chaotic conscious activities, a thought to stop distracting thoughts will suddenly appear. This sudden awareness is the true meaning.
此境一现，即刻宁念守之，此气微弱，易被意识括动所淹没。
As soon as this state appears, immediately focus your mind and keep it in check. This energy is weak and can be easily overwhelmed by the movements of your consciousness.
这“忽” 的一觉，是真意的幼芽，若能当面抓着，养之育之， 则成功在即。
This sudden realization is the bud of truth. If you can catch it and nurture it, success will be imminent.
奈何其气微弱，如果把杂乱无章的意识活动比做一团黑暗，那么这“忽”的一觉，就好比初三的月充，仅有僵月之
However, its energy is so weak that if the chaotic conscious activities are compared to a dark mass, then this “sudden” sleep is like the full moon on the third day of the lunar month, with only the energy of a dead month.
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微光一绮老子称此为“微明”。
Lao Tzu called this the faint light “faint brightness”.
这一景象是练性功的“活子时”、所谓子时练功，不仅指夜半子时，更重要的是此活子时。
This scene is the “live midnight” of practicing sexual exercises. The so-called midnight practice does not only refer to the midnight, but more importantly, it refers to this live midnight.
因为这时练功是练真意，可收事半功倍之效。
Because at this time you are practicing the true meaning, you can achieve twice the result with half the effort.
活子时经常出现，只洲竺力识微弱，1 r.It4息即逝，不易提着。
The active hour often appears, but the power is weak and disappears in a moment, so it is not easy to catch.
《管子・内;j>)补说献：：矛：“灵‘心王心，一长一旅，一1如元内，其大无外， ji_以失之省，以踢公拜。
“Guan Zi Nei” supplemented the saying: “The spirit’s heart is the king of the heart, one is long and one is a brigade, one is like the inner part of the Yuan, it is so big that there is no outside, ji_to lose it and to bow to the public.
心能执静,道将自I-/……”
If the mind can be calm, the Way will come naturally…”
这段it i寸差功灼法理．做「’全盆猫述。
This section is about the principle of the difference between the two.
宜麦寻求真意法r从性 ‘4练叻（谁功）的根本方法。
Yi Mai seeks the true meaning of Dharma from nature and practices the fundamental method of Kung Fu.
对一:&练功着米说，是认识真意：vi于没。
To one: “To practice while practicing is to understand the true meaning of nothing.”
（二）间接a;:这是通过意念活动的集中，逐*体会到直意的方法、一般从命宫普于练功的人，多用此法0间摘寻找落意的方法浪多，玄里仅介绍意守法。
(2) Indirect: This is a method of gradually realizing the direct intention through the concentration of thought activities. Generally, people who practice qigong from the life palace often use this method to find the method of falling intention. Xuanli only introduces the method of focusing the mind.
音念守于 处，旋浮游的、宋乱的愈念活动单一化。
The sound and thought are kept in one place, and the swirling, floating, and chaotic thoughts become more and more unified.
当概念连的怠识活动停止倪玲峭户砚除J’‘斤守之处（或物）的意识外，其他意识3-, 动均沉伏讨，真意也就显现出未。
When the conscious activities of the concept connection stop, except for the consciousness of the place (or object) being guarded, other conscious activities are dormant, and the true meaning will appear.
此法灼关键,t于守一：守一个念头．守一个位置，不可忽而守这，忽而守那。
The key to this method is to keep one thing in mind: keep one thought and one position, and don’t keep one thing here and another.
对于守一古人非常A:视：《太平经》中说：“失一者，乃道之根，气之-t.- I乙 命之所系属，众心之主也”。
The ancients attached great importance to keeping to oneness: It was said in the Taiping Jing: “He who loses oneness is the root of Tao, the source of Qi and destiny, and the master of all hearts.”
A于守一之位IL, 该书，补说：，头之一’r, 14t Li’也。
A in the position of keeping oneness IL, the book adds:, the first one’r, 14t Li’.
七正之一二fr.H，目也。脸之者，脐也．。
The seven positives, one or two, are the eyes. The face ones are the navel.
脉之一者，气也，五脏之一者，心也。
One of the pulses is qi, and one of the five internal organs is the heart.
四肢之一者，手足心也。骨之一者，青C.,L’; 0肉之一者，肠口ik 7fl。
One of the four limbs is the palm of the hand and the sole of the foot. One of the bones is the chin; One of the flesh is the intestine.
《袍朴子》；扮只应孺指出： “三丹田，-，是练命功的应守之处。
In Pao Pu Zi, Ying Ru pointed out: “The three Dantians are the places to be guarded when practicing vital energy.
说下丹[?]在肤下二寸四分，甲丹田花脐上一寸二分（金瞬绛宫一F)，匕丹Li在科中〔内一寸为明丁觉、内二寸为rlri、内三寸为上丹洲，三者均可称为上丹田。
The lower Dantian is two inches and four fen below the skin, the Jiadantian is one inch and two fen above the navel (Jinshunjiang Palace 1F), and the Bidanli is in the key position [one inch inside is Mingdingjue, two inches inside is rlri, and three inches inside is Shangdanzhou. All three can be called the upper Dantian.
Note: many of the characters on this page (page 46) are light and indistinct.
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从命功入手练功之人，风然门派不同，所守位置不同，但大都从此堵点迭择守[?]。
People who start practicing martial arts from life skills have different schools and guard different positions, but most of them choose to guard this blocking point[?].
常见的有先守上丹田者，也有先守下丹田者。
The most common practices are to guard the upper dantian first, while others are to guard the lower dantian first.
松认为脑力芳劝者，宜先守上丹田；体力劳动者，宜先守下丹田。
Song believes that those who do mental work should first guard the upper dantian, while those who do physical work should first guard the lower dantian.
此据平日气血所聚之地，以因势利导，故见效较速。
This is based on the place where Qi and blood usually gather, and it takes advantage of the situation, so the effect is faster.
若从“练周天”角度出发，开始又宜先守下舟田或脐。
If you start from the perspective of “practicing Zhoutian”, it is better to guard the lower Zhoutian or navel first.
因下丹田为元气生发之处。脐为命蒂，为先夭气出入之所。
Because the lower Dantian is the place where the primordial energy is generated. The navel is the root of life and the place where the innate energy enters and exits.
宁念守之，“虚心实腹”作用尤大。
It is better to keep it in mind and the effect of “empty mind and full stomach” is particularly great.
当意守至一定程度―“真意”呈现并与真气结合时，真气就得以充聚而产生一定的反应，这就是命功的“活子时，，。
When the mind is focused to a certain degree, and the “true intention” appears and combines with the true qi, the true qi will be able to gather and produce a certain reaction. This is the “active hour” of the life exercise.
各门派功法不同，产生“活子时”的妙应也不同；练淞元气者以自发功出现(也叫“灵气”)为“活子时”；练经脉周天者以丹田发热（也叫“起火”)为“活子时”；练丹道周天者以外阴冲动、抽动、阴茎勃起等（也叫“药苗”）为“活子时”・…当活子时出现后，就属于另一阶段（如运转周天阶段）的运用意识了（运转周天各家亦不相同，如丹道周天有“采、封、运、沐浴……之口诀多经脉周天则有“舍气从脉”、“亦步亦趋”、 “彼是主来我是宾”・一之口诀。
Different schools have different exercises, and the wonderful responses of “Live Child Hour” are also different. Those who practice Song Yuan Qi consider the spontaneous emergence of Qi (also called “spiritual energy”) as the “Live Child Hour”; those who practice the meridian circulation consider the heat of Dantian (also called “ignition”) as the “Live Child Hour”; those who practice Dan Dao circulation consider the impulse, twitching of the vulva, erection of the penis, etc. (also called “medicine seedlings”) as the “Live Child Hour”… When the Live Child Hour appears, it belongs to another stage (such as the circulation stage) of application consciousness (the circulation of the …
至于混元功则更为复杂。
As for Hunyuan Gong, it is even more complicated.
即使同练一种周天，由于门派之异，具体练伏也各不相同，其中奥妙非片言可及。
Even if they practice the same Zhoutian, the specific practice is different due to the differences between sects, and the mysteries involved cannot be explained in a few words.
对此，初练气功的人不必更多地理会它，周为当你考虑这些内容时，已是在运用概念了，即进入了杂乱无章的意识活动J’。
In this regard, people who have just started practicing Qigong do not need to understand it more, because when you think about these contents, you are already using concepts, that is, you have entered into a chaotic conscious activity J’.
所以初练功者，只宜在集中精神上下功夫。
Therefore, beginners should just focus on concentrating their minds.
二、如何搞好意守
2. How to practice mind-concentration
要迅速收到意守（入静）的效果而又不出偏差。
It is necessary to achieve the effect of concentration (tranquility) quickly without deviating.
首先要止确掌握意守方法，其次是正确运用意守原则，以及选择合
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适的意守内容。
Appropriate content to focus on.
（一）意守方法：意守的具体方法因门派而异，大致可分为三类，即“内视刀意守、纯意念意守、神光意守。
1. Methods of mind-concentration: The specific methods of mind-concentration vary from one school to another, and can be roughly divided into three categories, namely, “mind-concentration of inner vision of the sword, mind-concentration of pure thoughts, and mind-concentration of divine light.”
“内视”意守（属形动的范畴），闭目垂帘，用目力内视所守之处。
“Inner vision” means to focus your mind (belongs to the category of physical movement), close your eyes and draw your curtains, and use your eyesight to look inward at the place you are focusing on.
守上丹田者，目珠上翻以内视顶门，守下丹田者，目珠下转以视脐下。
When guarding the upper dantian, the eyeballs should be turned upwards to look inward at the top of the head. When guarding the lower dantian, the eyeballs should be turned downwards to look below the navel.
意随“目光”而动，气亦随之上下。
The mind moves with the “gaze”, and the qi also moves up and down accordingly.
然而此中运转机制在子目珠（形）之运动，即意受形之制约。
However, the operating mechanism here lies in the movement of the sub-eye bead (shape), that is, the intention is restricted by the shape.
故有气随之上[?]下降之可能。
Therefore, there is a possibility that the qi will rise and fall with it.
故此法需双格掌握[?][?]搭桥、拆桥，诸功法。
Therefore, this method requires the mastery of both the building and dismantling of bridges, and other skills.
故施之子人需有对症之选择（按法施之收效也宏）。
Therefore, those who are receiving the medicine must choose the right medicine for their condition (the effect of administering the medicine according to the method will be great).
纯意念意守，只用意念守于某处。
Pure concentration of mind, just use your mind to focus on one place.
这种方法初练者不易掌握，但无流弊。
This method is not easy for beginners to master, but it has no disadvantages.
只是启发真气较慢。
It just takes a longer time to inspire true Qi.
若能用之得当，又可 “扶摇”直上。
If used properly, it can also “soar” to the top.
神光意守法是兼取两者之长，而舍其两者之弊。
The Shen Guang Yi Shou Fa combines the strengths of both and discards their weaknesses.
作法是先收“神光”，目正前视，眼睑慢慢匀速闭合。
The method is to first retract the “divine light”, look straight ahead, and close the eyelids slowly and evenly.
目光回收，意念随之内收，意念与目光合而为一，此即称为神光。
When the gaze is withdrawn, the mind also retracts inward, and the mind and gaze become one. This is called the divine light.
守上丹田者将神光寄之于上，守下丹田者，将神光寄之于下。
Those who guard the upper dantian will send the divine light upwards, and those who guard the lower dantian will send the divine light downwards.
此种意守不必分辨意念行走路线。
In this kind of concentration, there is no need to distinguish the routes of thoughts.
因为意念活动没有明确的行走路线。
Because the activities of thought do not have a clear route.
当你意想某一物时，即使是距离遥远之物，意念当即与所想之物相合，但绝说不出意念经过什么路线达到所守之衡。
When you think of an object, even if it is far away, your thought immediately merges with the object, but you cannot tell by what route the thought takes to reach the desired balance.
此中运动虽然也有“目”光，但此光是随意念而动，所动之气是馄元气，此气聚散如，于人有利而无弊。
Although there is also “eye” light in this movement, this light moves with the mind, and the energy that moves is the primordial energy. This energy gathers and disperses like water, which is beneficial to people and has no harm.
故此法守上守下绝无偏颇，不会引起一般人所说的气机上塑下降之类的毛病。
Therefore, this method of guarding the upper and lower parts is absolutely unbiased, and will not cause problems such as the upward and downward movement of Qi as generally known by people.
功法不同，效应也异。
Different methods have different effects.
古谓“差之毫厘，谬之千里”，实发人深省之训。
There is an old saying that “a slight error can lead to a great mistake”, which is indeed a thought-provoking lesson.
这也提醒练功者，切勿有门户之见，执此以非彼。
This also reminds practitioners not to have sectarian views and to insist on one thing and criticize another.
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以其“道道有门，门门有道”也。
Because “every path has a door, and every door has a path”.
Because “every path has its door, and every door has its path.”
至于修性功的降伏识神、调和“性情”纯属意识领域之功夫。
As for the practice of spiritual cultivation, subduing the consciousness and harmonizing the “temperament” are purely efforts in the realm of consciousness.
古人认为练此者难以言喻，虽以“直指见月”巧为设喻，而学者终难领悟其旨。
The ancients believed that those who practiced this technique were difficult to explain in words, and although they used the clever metaphor of “pointing directly to see the moon”, it was still difficult for learners to grasp its purpose.
实际是意识反思，即意识来寻觅意识“自身”。
It is actually the reflection of consciousness, that is, consciousness seeks consciousness “itself”.
由于意识活功本身是无形的，是脑子的“内部运动状态，，所以当用意识寻觅自身的形迹时，就会进入虚静之境。
Since consciousness itself is invisible and is the “internal movement state” of the brain, when one uses consciousness to search for one’s own form, one will enter a state of emptiness and tranquility.
此意颇难理解。对此《庄子》为初学者提供一方便说：“以目视目，以耳闻耳，以心复心”《庄子·徐无鬼》意思是说，用眼睛看自己的眼睛是什么样子〔用意识来看）,’用耳朵听自己的耳朵有何声音（用意识听），这是收视返听的关健。
This is quite difficult to understand. Zhuangzi provides a convenient way for beginners: “Use your eyes to see your eyes, use your ears to hear your ears, and use your heart to return to your heart.” Zhuangzi Xu Wugui means that you should use your eyes to see what your eyes look like (use your consciousness to see), and use your ears to hear what sounds your ears make (use your consciousness to listen). This is the key to receiving and listening.
对此有所体会后，再用意识来察照自己的意识活动。
After you have some understanding of this, use your consciousness to observe your own conscious activities.
当意念休会到意识活劝本无形迹这一性质时，意念活动也就随着中断，识神就开始归复于元神而进入高度静境。
When the mind realizes that consciousness is essentially invisible, the mental activity stops and the conscious mind begins to return to the original spirit and enter a highly tranquil state.
而“性命双修”者，则需点通天门（性命兼修也有很多门派，此法只是其中一法），上守天门以修性〔有守“一穴冲、“三穴”、“五穴，；、“七穴”、“九穴”者）,“神光下照”以修命，此中修法不仅需口传心授，而且首要条件是气功师为之“点天门穴”，此又非片言只字所能解决。
As for those who practice “Dual Cultivation of Nature and Life”, they need to open the Tianmen acupoint (there are many schools that practice both nature and life, and this method is just one of them), guard the Tianmen acupoint to cultivate nature (there are those who guard “one acupoint”, “three acupoints”, “five acupoints”, “seven acupoints” and “nine acupoints”), and “shine the divine light down” to cultivate life. This practice not only needs to be passed on orally, but the first condition is that the qigong master “lights the Tianmen acupoint”. This cannot be solved by a few words.
然而为探邃气功，只得予以简单披露也。
However, in order to explore the depths of Qigong, I can only give a brief disclosure.
（二）意守原则：意守的方法尽管千差万别、但意守的原则是相同的，即似守非守（若有若无、一聚一散、神守一如。
2) The principle of mind-concentration: Although the methods of mind-concentration vary greatly, the principle of mind-concentration is the same, that is, it seems to be concentrating but not concentrating (it seems to exist and not exist, it gathers and disperses, and the mind is concentrating as one.
如何解释呢？
How to explain it?
似守非守有两层含义；其一，意守某一事物，不是死死守着该物不放，而是自自在在，在意识里有一“守”的念头即可。
There are two meanings of seeming to guard but not really guarding; first, guarding a certain thing does not mean holding on to it tightly, but being free and at ease as long as there is a thought of “guarding” in the consciousness.
这是指初练者言。
This refers to beginners.
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另外，意守是真念驱使杂念守于某处，当游移之念守于某处向不动时，则与真念合为一体，此时真念发命令之驱使职能就将失去作用。
In addition, concentration of mind is the true thought driving the distracting thoughts to stay at a certain place. When the wandering thoughts stay at a certain place and become motionless, they become one with the true thought. At this time, the driving function of the true thought to issue orders will lose its effect.
也就是说，要意守的念头即化为乌有，而是现似守非守。
In other words, the thought of focusing the mind disappears, and instead the mind appears to be focusing but not focusing.
其次，所守之物虽然是实物，但练功意守时，不是用感觉器官感知该实物，而是以意识感知并意守之，故此守之物不能太具体、太实在，故称 “若有”。
Secondly, although the object being guarded is a real object, when practicing concentration, one does not use the sensory organs to perceive the object, but rather uses consciousness to perceive and concentrate the mind. Therefore, the object being guarded cannot be too specific or too real, so it is called “if there is”.
然而意守之物虽然笼统、抽象，但毕竟是实物之标志，而非空无一物，故称“若无”。
However, although the object of concentration is general and abstract, it is after all a symbol of a real object, not nothingness, so it is called “as if nothing”.
以仁两项原则，看似简单，实际上做起来并非容易事。
The two principles of benevolence and justice seem simple, but they are actually not easy to do.
要达到上述要求，弄清“似守非守”、“若有若无”的含义，有的人就能应付裕如了。
To meet the above requirements and clarify the meaning of “seemingly guarding but not guarding” and “as if there is and as if there is not”, some people can cope with it with ease.
但对大多数人来说，还不容易解决问题，因为其中还有功法问题。
But for most people, it is not easy to solve the problem because there is also the issue of practice method involved.
符合匕述要求的意守功法是旧说的“三元归一”法。
The concentration method that meets the requirements of this article is the old method of “Three Yuans Returning to One”.
即意念想着意守之处，服“内视，意守之处，耳听着意守之处，三者归一于意守之处。
That is, think about the place where you focus your mind, and listen to the place where you focus your mind. The three will return to the place where you focus your mind.
要着力于“听”，不着力于内视。
Focus on “listening” rather than looking inward.
因为耳是对声音起反应，不会落于实物上，聚精会神地听，把听觉、意念系于意守之处，即使内视到实物，由于听觉的特性―旧说是“以空印空”，所守之处也不会落于“实有”。
Because the ear reacts to sounds and does not focus on physical objects, one should listen attentively and focus one’s hearing and thoughts on the place where one is focused. Even if one can see physical objects, due to the characteristics of hearing – an old saying goes “imprinting emptiness with emptiness” – the place where one is focused will not focus on “reality.”
同时， “内视”受到“内听”的制约，故意守之处呈虑灵状态。
At the same time, “inner vision” is restricted by “inner hearing”, and the place that is intentionally guarded is in a state of spiritual concern.
这样自然会符合“似守非守”、 “若有若无，的要求。
This will naturally meet the requirements of “seemingly guarding but not guarding” and “seemingly existing and not existing”.
至于一聚一散是指意守初级阶段的方法而言。
As for the gathering and dispersing, it refers to the method of focusing the mind in the initial stage.
当发现杂念时，真念振奋精神，将意念导引到所守之处，此即称之为“聚分，能否“聚”得来，关键在真念能否振奋。
When you discover distracting thoughts, use your true thoughts to invigorate your spirit and direct your thoughts to where you want them to be. This is called “gathering and dividing.” Whether you can “gather” them depends on whether your true thoughts can be invigorated.
亦即古人所说： “主人公惺惺否”。
That is what the ancients said: “Is the protagonist awake?”
当念头集中到所守之处，意念即可放松，此即称为“散”。
When the mind is focused on the desired point, the intention can be relaxed, which is called “dispersion”.
“神守一如刀指练功高级阶段。
“The spirit guarding oneness is like a knife pointing to the advanced stage of training.
真念统帅了杂念后，即可将真念注入所守事物中J能守之念与所守之物混为一体，了无分别，意识达到高度集中，由此进入“物我两忘”的清静虚无境界也就不难了。
After the true thought has taken control of the distracting thoughts, you can then inject the true thought into the thing you are guarding. The thought that you can guard and the thing you are guarding will blend into one, without any distinction. Your consciousness will reach a high level of concentration, and it will not be difficult to enter the quiet and empty state of “forgetting both the self and the world”.
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（三）正确选择意守内容：意守内容因练功类别而异。
(3) Correctly select the content of concentration: The content of concentration varies according to the type of exercise.
在气功师指导下的练功者，意守内容由气功师帮助制定。
For those who practice qigong under the guidance of a qigong master, the master will help them decide what to focus on.
无气功师指导而自己练功者，则需依据自己的练功需要来选择。
Those who practice qigong on their own without the guidance of a qigong master need to make their own choices based on their own practice needs.
意守内容与意守方法关系密切，两者相契，收效迅速。
The content of mind-concentration and the method of mind-concentration are closely related. The two complement each other and the results are quick.
因此，对意守内容应当有所了解。
Therefore, one should have some understanding of the content of mind concentration.
意守的内容很多，归纳起来有两大类别：
There are many contents of mind-guarding, which can be summarized into two categories:
1．人体之外的内容：选择人这个主体以外的事、物……各种客观存在为意守对象。
1. Content outside the human body: Choose things, objects, etc. other than the human subject as the object of concentration
包括实在性对象：如大则山河湖海，小则花草树木，甚至建筑、器物、玩具、字面、像片、人物……，非实在性对象：如语言、概念、虚空，一。
Including real objects: such as mountains, rivers, lakes and seas, flowers, trees, and even buildings, utensils, toys, words, pictures, people…, non-real objects: such as language, concepts, and emptiness.
这类意守内容，适用于意念意守。
This type of concentration content is suitable for concentration of thoughts.
个别情况下，也适用于神光意守。
In some cases, it is also applicable to the concentration of Shen Guang.
不能用于“内视”意守。
It cannot be used for “inner vision” concentration.
否财有出现头晕脑胀恶心等偏差。
If you are not rich, there will be deviations such as dizziness, headache, nausea, etc.
选择的原则是：内容简单，自己要熟悉，对自己有吸引力，能使自己心情愉快，但又不能引起高度兴奋。
The principle of selection is: the content should be simple, familiar to oneself, attractive to oneself, and able to make oneself happy, but not cause high excitement.
对刺激性强的、扰动性大的事、物，不宜做意守对象。
Things that are highly stimulating or disturbing should not be the objects of your concentration.
若选择为自己所尊重、崇敬的气功师的容貌或音声做意守内容，则有特殊的功效。
If you choose to focus on the appearance or voice of a qigong master whom you respect and adore, it will have special effects.
选意守体外对象，不易出现流弊。
Choosing an object to focus your mind on outside the body will reduce the risk of adverse effects.
宜于初练功者与练松静功者。
It is suitable for beginners and those who practice relaxation and tranquility.
搞好这类意守的关键在子“似守非守”。
The key to mastering this kind of mind-guarding is “seemingly guarding but not really guarding”.
2．人体之内容：古之练功者，重在意守人体。
2. Contents of the human body: Ancient practitioners of qigong focused on focusing their minds on the human body.
有守某一部位者（守窍），有守气脉循行路线者（守脉）；有守呼吸者，有守整个人身者。
Some people guard a certain part of the body (guarding the acupoints), some guard the routes of the qi and meridians (guarding the pulse); some guard the breathing, and some guard the entire body.
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一般说来，守脉是守窍的继续。
Generally speaking, guarding the pulse is a continuation of guarding the acupoints.
勃练功者多从守窍并始。
Most people who practice Qigong start by guarding the acupoints.
人体可守之窍点很多，在任，仔二脉中，如神细（肚脐）、气海（脐下1,5寸）、关元（舫下3寸）、会阴（前后二阴间尾闯（尾骨尖端）、命门（吁释对脐处）、大椎（颈后高骨下，相当第七须椎下）、百会（发旋稍前）、自门了也叫天门，在前头顶）、印堂（两胃间）、山澳（鼻根四稍上一点为诸窍之祖）、鼻尖、脑中（两乳头连线巾央）、中院〔脐上4寸）一。
There are many acupoints in the human body that can be guarded. They are in the Ren and Zai meridians, such as Shenxi (navel), Qihai (1.5 inches below the navel), Guanyuan (3 inches below the Fang), Huiyin (between the front and back anus, Weichuan (tip of the coccyx), Mingmen (opposite the navel), Dazhui (under the high bone at the back of the neck, equivalent to under the seventh vertebra), Baihui (slightly in front of the hair whorl), Zimen (also called Tianmen, at the front top of the head), Yintang (between the two stomachs), Shan’ao (a point four inches above the root of the nose, the ancestor of all acupoints), nose tip, Naozhong (the center of the line connecting the two nipples), Zhongyuan (4 inches above the navel).
守窍点适用于意念意守、神光意守、内视意守。
Guarding the acupoints is suitable for guarding the mind, guarding the divine light, and guarding the inner vision.
一般从聚津生精、练精化气者开始多守下窍。
Generally, those who start with gathering body fluid to produce essence and transforming essence into Qi should focus more on guarding the lower orifices.
如会阴、关元、气海、命门…。
Such as perineum, Guanyuan, Qihai, Mingmen… .
先天后天合练者，开始多守上窍，如百会、因门、印堂、鼻尖
…。
Those who practice both innate and acquired methods should start by focusing more on the upper acupoints, such as Baihui, Yinmen, Yintang, and the tip of the nose.
守一下窍生精，强健体格伶用明显。
Keeping the acupoints in mind can produce essence and strengthen your body, which will have obvious effects.
守上窍对增吸脑力作用明显。
Keeping the upper orifices has a significant effect on increasing brain power.
上述是对初学者而言。
The above is for beginners.
若练至真气充沛司天气脉已通，这些窍点都在循行之中而且不同练功阶段守窍也相应转换二为治病练功者，多选择中院、神阂、关元、脸中等窍点。
If one practices to the point where the true Qi is abundant and the Qi meridians are open, these acupoints will be in circulation and the acupoints guarded in different stages of practice will also change accordingly. Those who practice to treat illnesses often choose the Zhongyuan, Shenhe, Guanyuan, and Lianzhong acupoints.
也可意守病所或相应的经络。
You can also focus your mind on the diseased area or the corresponding meridian.
需要注意的是，所谓窍点，不是点，不是面，而是圆形的体。
It should be noted that the so-called key point is not a point or a surface, but a circular body.
因此守窍意念不能守体表皮肤，而是休腔内。
Therefore, when guarding the acupoints, the mind cannot be focused on the skin, but must rest inside the cavity.
搞好这类意守的关键是“若有若无”。
The key to mastering this kind of mind-concentration is to be “as if there is and as if there is not”.
另外还有一种“默念法”，介乎体内、体外对象之间。
There is also another method called “silent recitation“, which is between internal and external objects.
方法是倾听自己轻声黔念的一定字句．实际是意守默念之词字。
The method is to listen to certain words and sentences that you recite quietly. In fact, it is to focus on the words that you recite silently.
此法简便易行，无流弊。
This method is simple and easy to implement, without any drawbacks.
对初练功难子入静者很相宜。
It is very suitable for those who have difficulty entering a state of tranquility when practicing qigong for the first time.
默念法之作用除介集中精神外，还有艺点：一是利川声符振动，二是利用默念字句的暗示作用，从而收到安定精神、调整气血的作用。
The function of silent recitation is not only to concentrate the mind, but also has the following advantages: first, it uses the vibration of sound symbols, and second, it uses the suggestive effect of silent recitation of words and sentences, thereby achieving the effect of calming the mind and regulating qi and blood.
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软念法的原则是发声要柔和．字句要简单、声音只能自己闻得到而不能发出音来，要声发于日，闻之于耳，察知于心。
The principle of soft recitation is to make the pronunciation soft, the words and sentences simple, and the sound can only be heard by oneself but not pronounced. The sound should be made in the day, heard by the ears, and perceived by the heart.
要念得认真，字字分明，不能随随便便脱口而出，一滑而过。
You must read carefully and pronounce each word clearly. You cannot just blurt it out or just pass it by.
开始是败念而听，继入仅听而不念，似乎是“内听，别人念的声音，此即旧说的“观音自在”，能达到“不念而念，念而不念”的程度，就进入高级静境了。
At first, one listens without thinking, then one enters the state of just listening without reciting, as if one is “listening within, to the sound of others reciting”. This is what is called “Guanyin’s freedom”. If one can reach the level of “reciting without reciting, and reciting without reciting”, one will enter a high-level state of tranquility.
我向大家推荐念“恬惔虚无”或，“活澹”。
I recommend everyone to chant “tranquility and emptiness” or “lively and indifferent”.
I recommend everyone to chant “Tranquil, Empty” or “Lively”.
恬惔虚无 . . . . . . 活澹
tián yǎn xū wú . . . huó dàn
字意是活静安舒，什么也役有的意思，可暗示入静。
The word means lively, quiet and comfortable, with the meaning of having nothing, which can imply entering a state of tranquility.
另外更重要的是“恬愉”两字发音时，都要舌抵上腮，从而起到接通任、督二脉的作用。这对初学气功者来说，比一直顶上愕效果要好得多。
What is more important is that when pronouncing the two words “Tian Yu”, the tongue should be pressed against the upper cheek, thus connecting the Ren and Du meridians. This is much better for beginners of Qigong than pressing the tongue against the upper cheek all the time.
另外更重要的是“恬愉”两字发音时，都要舌抵上腮，从而起到接通任、督二脉的作用。
What’s more important is that when pronouncing the two words “恬悦 (tián yuè)”, the tongue should be placed against the upper cheek, thus connecting the Ren and Du meridians.
这对初学气功者来说，比一直顶上愕效果要好得多。
This is much more effective for beginners of qigong than keeping the head held high.
因为一触一放、一通」断，起到信息作用， 能加强刺激。
Because the touch and release, connection and disconnection play an information role and can enhance stimulation.
念法：先自然吸气，舌顶上得，吸毕‘慢慢念字，念完再将余气慢慢呼出，反复不已。
How to read: First inhale naturally, with the tongue raised, then slowly read the word after inhaling, and then slowly exhale the remaining air after finishing reading. Repeat this process over and over again.
念“恬澹虚无”四字还有其他妙用，唯有恭行者方能体会。
There are other wonderful uses to reciting the four words “tranquility, tranquility and nothingness”, which only those who practice respectfully can appreciate.
第三节 一点说明
Section 3: A few words of explanation
以上讲了运用意识及其在练功中的重大作用，这是否陷入了唯心主义的泥坑？否。
The above discussion is about the use of consciousness and its important role in practicing qigong. Does this fall into the quagmire of idealism? No.
因为意识本身就是物质运动的一种形式二恩格斯说：“物质运动不仅是粗糙的机械运动，单纯的位移变动，而且还有光、电和磁的应力，化学的化合和分解、生命．并且最后是意识（《自然辩证法》）”。
Because consciousness itself is a form of material movement. Engels said: “Material movement is not only crude mechanical movement, simple displacement change, but also light, electricity and magnetic stress, chemical combination and decomposition, life, and finally consciousness (Dialectics of Nature).”
这里明确指出意识是～种物质运动。
It is clearly pointed out here that consciousness is a kind of material movement.
对于意识的物质性，辩证唯物主义大师都曾[?]述过。
The masters of dialectical materialism have all talked about the materiality of consciousness.
列宁认为意识是大脑皮层这种特殊“物质的运动内部状态（《（唯物主义与经验批封判主义》）”。
Lenin believed that consciousness is the internal state of movement of a special kind of matter called the cerebral cortex (Materialism and Empirio-Criticism).
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毛泽东主席也曾说：
Chairman Mao Zedong also said:
“用彻底地唯物主义论见地来看意识这种东西，那么意识不是别的，它是物质运动的一种形态（《辩证法唯物论提纲》）”。
“If we look at consciousness from the perspective of thorough materialism, then consciousness is nothing but a form of material movement (Outlines of Dialectical Materialism).”
关于意识与物质的对立，列宁与毛泽东主席都曾强调过，·两者的对立，只有是在认识论的领域内有意义。
Regarding the opposition between consciousness and matter, both Lenin and Chairman Mao Zedong have emphasized that the opposition between the two is meaningful only in the field of epistemology.
近年来气功外气效应以及儿童特异功能的实验，为辩证唯物主义大师们的科学预见提供了初步的、实证的证据。
In recent years, experiments on the external energy effects of qigong and children’s special abilities have provided preliminary and empirical evidence for the scientific predictions of the masters of dialectical materialism.
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End of Chapter