气功探邃
Qìgōng Tàn Suì
Exploring the Profundities of Qigong,
a book by Pang Ming (庞明).
English translation follows Chinese text.
Chapter 9 Qigong and Traditional Chinese Medicine
气功和中医是中华民族文化宝库里的两烦明戮，它们交相终辉，在俊长的历史长河里，闪姐着夺目的光彩。
Qigong and traditional Chinese medicine are two shining stars in the cultural treasure house of the Chinese nation. They complement each other and shine with dazzling brilliance in the long river of history.
两者有粉怎样的关系呢？
What is the relationship between the two?
在一定程度上，一定范围内，气功是中医学的重要组成部分，是祖国医学的基础与精华。
To a certain extent and within a certain range, Qigong is an important part of traditional Chinese medicine and the foundation and essence of traditional Chinese medicine.
对于气功的裂金碎石、富力强身乃至刀枪不入等特异功能，人口皆碑，说气功是体育运动的重要组成部分，是体育的精华，恐无反对者。
Qigong’s special abilities such as cracking metal and breaking it into pieces, increasing strength and improving health, and even making one invulnerable to swords and guns are highly praised by everyone. It is said that Qigong is an important part of sports and the essence of sports, and there is probably no one who would object.
说气功在巾医学中有如此重要地位，则鲜有称是者。
Few people would claim that Qigong has such an important position in traditional Chinese medicine.
所以如此，有两个原因：其一，我国气功门派众多，功用各异（如武功、杂技、养生、书道……），近来对气功的宣转、侧重于硬气功的表演（硬气功是诸门派气功中的一个门派―虽然硬气功也分很多类别），因而使人产生了．气功只此而已”的以偏概全的观点（硬气功与中医学的关肠很小），其二，我国气功与中医学本来是紧密相连的，；只是到了唐、宋以后，两者才逐渐分开。
There are two reasons for this: first, there are many schools of Qigong in my country, with different functions (such as martial arts, acrobatics, health preservation, calligraphy…), and the recent promotion of Qigong has focused on the performance of hard Qigong (hard Qigong is one of the schools of Qigong – although hard Qigong also has many categories), which has led people to generalize that “Qigong is just this” (hard Qigong has little to do with traditional Chinese medicine). Second, Qigong and traditional Chinese medicine were originally closely connected; it was only after the Tang and Song dynasties that the two gradually separated.
现在中医界诸名宿，维有娴于气功者，同时，不少门派的气功师，也不懂中医理论。
Among the famous figures in the field of traditional Chinese medicine today, there are some who are proficient in qigong. At the same time, many qigong masters of various schools do not understand the theories of traditional Chinese medicine.
井于此，要把两者的关系讲清趁井能使人接受，殊非易事。
Therefore, it is not easy to explain the relationship between the two clearly and make people accept it.
这不仅需作理论I的分析，而且还要作厉史的探讨。
This requires not only theoretical analysis but also historical discussion.
本章仅能提供些粗浅看法。
This chapter can only provide some superficial insights.
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气功与中医的关系怎样呢？从历史上看（参阅第二章）,气功学说和中医理论是向根异株的两朵鲜花；就内容而言、它们是吞类生命科学的姊妹篇。它们都以中国古典文化中的性命之学为依据。
What is the relationship between Qigong and Chinese medicine? From a historical perspective (see Chapter 2), Qigong theory and Chinese medicine theory are two flowers with different roots; in terms of content, they are sister chapters of human life science. They are both based on the study of sex and life in Chinese classical culture.
中医学从人体生理、病理表象入手、揭示神气形三者之间较为浅显的一般活动规律。
Traditional Chinese medicine starts from the physiological and pathological manifestations of the human body and reveals the relatively simple general activity laws between spirit, energy and form.
以此为诊病、疗疾、保健的指导、而气功则重于神气形三者的内在联系、进而据此建立一整套方法、以促进人的心―身全面健康地发展、徽发、强化人的潜在机能、增强人用自身的精神驾驭形体的能力。
This is used as a guide for diagnosis, treatment and health care, while Qigong focuses on the internal connection between spirit, energy and form, and then a complete set of methods is established based on this to promote the comprehensive and healthy development of people’s mind and body, stimulate and strengthen people’s potential functions, and enhance people’s ability to control their body with their own spirit.
二者虽有显密之别、但对象都是人的生命。
Although there is a difference between the two in terms of exoteric and esoteric, their objects are both human life.
只有把二者紧密地结合起来、才能使人体生命活动一生理、病理、诊断、治疗、保健、长寿、一的理论合一完璧、人才能认识自身生命运动的规律。
Only by closely combining the two can the theories of human life activities – physiology, pathology, diagnosis, treatment, health care, and longevity – be fully integrated, and people can understand the laws of their own life movements.
为阐述这一关系、现分述如下：
To illustrate this relationship, the following is a description:
第一节 整体生命观、是气功、中医的共同的理论基础
Section 1: The holistic view of life is the common theoretical basis of Qigong and Chinese medicine
我们的祖先在直观体察人类自身与自然界的过程中、通过类比、综合、演绎……逐步建立了中国古代文化对人体生命的特有认识―整休生命观、它是气功、中医理论的墓石$这种整体现体现在三个方面：
In the process of intuitively observing human beings and nature, our ancestors gradually established the unique understanding of human life in ancient Chinese culture through analogy, synthesis, deduction, etc. – the holistic view of life, which is the tombstone of Qigong and Chinese medicine theory. This holistic view is reflected in three aspects:
一、天人整体现
1. The Wholeness of Heaven and Man
1. The embodiment of harmony between heaven and man (B)
把人看作自然界的一部分、从天地间万物生生化化的整体背景上考察人的生命活动。
View humans as a part of nature and examine human life activities against the overall background of the growth and transformation of all things in the world.
中医的经典著作《黄帝内经》中对此有详尽的论述。
There is a detailed discussion on this in the Yellow Emperor’s Classic of Internal Medicine, a classic work of traditional Chinese medicine.
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例如《素问・四气调神论》就明确地叙述了季节对人体生命活动的关系：“阴阳四时者、万物之终始也，死生之本也，逆．之则灾害生；从之，则苛疾不起”。
For example, “Suwen. On the Four Qi and the Regulation of the Spirit” clearly describes the relationship between seasons and human life activities: “Yin and Yang and the four seasons are the beginning and end of all things, and the basis of life and death. If you go against them, disasters will arise; if you follow them, severe diseases will not arise.”
这份原理用于健就是“春夏养阳，秋冬养阴，’一与万物浮沉于生长之门”，“必顺四时而适寒署…….节阴阳而调周柔”的智者之养生之道；用于生理、病理，就是中暇的“天人相应”,用于治疗，除用药需别天时外犷更有针灸的子午流往之法。
This principle applied to health is “nourishing yang in spring and summer, nourishing yin in autumn and winter, and rising and falling with all things in the gate of growth”, “one must follow the four seasons and adapt to cold and heat…regulating yin and yang and adjusting the whole body”; applied to physiology and pathology, it is the “harmony between man and nature”; applied to treatment, in addition to the use of medicine according to the weather, there is also the method of acupuncture and moxibustion of meridians and flows.
这些理论曾被当作槽粕长期弃置。
These theories were long discarded as trash.
最近的研究表明，这些难以里信的古说古法，具有深刻的科学内容。
Recent studies have shown that these incredible ancient sayings and methods contain profound scientific content.
例如：对印魔的两个城市的主要医院，在1967:1972年间收容的急性心脏病者人数，与同一时期由于太阳活动引起的地磁变化，作了镜计分析，发现心脏病突发和地磁活动有显著的相关性。
For example, a mirror analysis was conducted on the number of patients with acute heart disease admitted to major hospitals in two cities in Yinmo between 1967 and 1972, and the geomagnetic changes caused by solar activity during the same period. It was found that heart attacks and geomagnetic changes were The activities are significantly related.
还有人对43名受以者进行了全面的生理检测，发现血压、白血球数量的涨落在时间上和地磁变化的规律一致。
Others conducted comprehensive physiological tests on 43 recipients and found that the fluctuations in blood pressure and white blood cell count were consistent with the temporal patterns of geomagnetic changes.
这说明“夭人相应”并非无端的邪说，而是人体这个“小世界”与天地大宇宙之间关系的反应。
This shows that “the correspondence between heaven and man” is not an unfounded heresy, but a reflection of the relationship between the “small world” of the human body and the great universe of heaven and earth.
至于子午流注，则是古人对人体生物钟现象长期观察的经脸总给，它根源于人体内部种种生化过程，是非常科学的，且已引起了国外学术界的高度塞视。
As for Ziwu Liuzhu, it is the summary of the ancients’ long-term observation of the human body’s biological clock phenomenon. It is rooted in various biochemical processes inside the human body, is very scientific, and has attracted great attention from foreign academic circles.
二、心（神）身（形）整体观
S2. Holistic View of Mind (Shēn) and Body (xíng)
把人的精神（意识）和肉体看作一个整体，并以之考案人的生命活动。
Treat human spirit (Yìshí) and body as a whole, and use it to examine human life activities.
古人认为人是神、气、形三者的统一体。
The ancients believed that human beings are a unity of spirit, energy and form.
《淮南子・道原训》中说：”夫形者，生之舍也，气者，体之充也，神者，生之制也”。
It is said in Huainanzi Daoyuan Xun: “Form is the home of life, Qi is the filling of the body, and Spirit is the regulation of life.”
就是说，形体是人的生命活动的基础，精神是人的生命活动的主宰，气是人的生命信息的体现，它充斥周身．把形和神结合成一个统一体。
That is to say, the body is the basis of human life activities, the spirit is the master of human life activities, and the Qi is the embodiment of human life information, which permeates the whole body, combining the body and the spirit into a unified entity.
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对这一整林，古人尤其强调“补”的主导作用。
Regarding the whole forest, the ancients particularly emphasized the leading role of “supplementation”.
《管子，心术》中琉:“心之在体，君之位也”。
In Guanzi, Xinshu, it is said: “The heart is the position of the ruler in the body.”
《素问・六节班象》中说:
In the Suwen Liujiebanxiang, it is said:
“心．者，生之本，补之变也・一”它关系若人休的德定与变化，关系着人的生命的安危。
“The heart is the root of life and the source of change.” It is related to a person’s moral stability and changes, and to the safety of his life.
《素间・灵兰秘典论》中说；一，“心者，君主之官也，神明班篇～沙‘主明处下安，以此养生孤二寿一‘主不明财十二官危，使道闭塞不通，形乃大伤，议此养生则殃”。
“Su Jian Ling Lan Secret Classic” said; 1. “The heart is the official of the monarch, the divine class chapter ~ Sha ‘the master is bright and the place is safe, use this to maintain health, the two are lonely and longevity ‘the master is unclear and the twelve officials are in danger, so that the road is blocked and the body is seriously injured. Discussing this health care will cause disaster.”
这段经文精辟地论述了做为意识、精神乏官的两石”，在人体生命活动中的重要地位。
这种以心〔或神）为主宰，形―气―神三位一体的整体生命观，与西方现代生命观有根本区别。
This holistic view of life, which is dominated by the heart (or spirit) and is a trinity of form, qi and spirit, is fundamentally different from the modern Western view of life.
现代氮学的解剖学、组织学，对“形”的袄究虽然相当深入，但忽略了产神”、神经生理学强调了人体内外环境变动产生的信号在神经系统内的传输过程以及中枢系统对这些信号的反应，却忽路了百“神”’在整个生命过程中的主导与能动作用；心理学研究了人的情绪和行为及其和有形的神经系统的联系，冤子“气助则毫无所知。
Although modern anatomy and histology have made in-depth studies on “form”, they have neglected the role of “spirit”. Neurophysiology emphasizes the transmission process of signals generated by changes in the internal and external environment of the human body within the nervous system and the response of the central system to these signals, but ignores the dominant and active role of “spirit” in the entire life process. Psychology studies human emotions and behaviors and their connection with the tangible nervous system, but knows nothing about “qi”.
因而，尽管这些方面的研究相当精深，但由此而得到的关于人的生命的认识，却相当片面而且零散。我们祖先对人体各部细节的研究虽不如现代医学精微，但它却从整体上反映了人体生命运动的规律，中国古代文化对人体生命的认识之所以引起当代世界科学界的重视，其因盖此。
Therefore, although the research in these areas is quite profound, the understanding of human life obtained from them is quite one-sided and scattered. Although our ancestors’ research on the details of the human body is not as subtle as modern medicine, it reflects the laws of human life movement as a whole. This is why the understanding of human life in ancient Chinese culture has attracted the attention of the contemporary world scientific community.
三、人身（形）轶体观
3. The view of the human body (xíng)
人身（形）是一个有机整体，中医认为人体各部―外而形体百誉，内而五脏六腑，彼此联系，互相制约，形成一个以胜腑为核心的有机整休。
The human body (xíng ) is an organic whole. Traditional Chinese medicine believes that the various parts of the human body – the external physical form and the internal internal organs – are interconnected and restricted to each other, forming an organic whole with the internal organs as the core.
其中脏与脏、腑与腑、脏与腑、胜腑与身形各部都有机地联系着。
Among them, the internal organs, the viscera, the internal organs, the vital organs and all parts of the body are organically connected.
《素问・五脏生成篇》说”
“Suwen: The Five Zang Organs Formation Chapter” says:
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“心之合脉也，其荣色也，其主肾也，肺之合皮也，其荣毛也，其主心也，肝之合筋也，其荣爪也，其主肺也；脾之合肉也，其荣唇也，其主肝也，肾之合骨也，其荣发也。其主牌也”。
“The heart is associated with the meridians, its glory is the complexion, and its master is the kidneys. The lungs are associated with the skin, its glory is the hair, and its master is the heart. The liver is associated with the tendons, its glory is the nails, and its master is the lungs. The spleen is associated with the flesh, its glory is the lips, and its master is the liver. The kidneys are associated with the bones, its glory is the hair, and its master is the forehead.”
《内经》
“Nei Jing”
关于这方面的论述很多，这一理论是后世脸象学说与脏腑辨证的根据。
There are many discussions on this aspect, and this theory is the basis for the later theory of facial features and organ diagnosis.
其次，古人认为人体这一有机整体，是靠“内属于脏腑、外络于肢节”的“经脉十二，络脉十五”―经络系统的维系而形成的；人的生命活动的进行，则是借助于周流于“穴之交，三百六十五穴会”的“气”来完成的。
Secondly, the ancients believed that the human body as an organic whole is formed by the maintenance of the meridian system, which includes “twelve meridians and fifteen collaterals” that “belong to the internal organs and connect to the limbs externally”; the conduct of human life activities is accomplished with the help of “qi” circulating in the “intersection of the acupoints, the 365 acupoints”.
另外，组成人体的各部分可以反映整体生命运动的状况，这是人身整休性的又一表现。
In addition, the various parts that make up the human body can reflect the state of the overall life movement, which is another manifestation of the body’s integrity.
由于维护人体生命活动的气，贯通周身，因此在一定程度上，全身的信息可以在某一局部表现出来。
Since Qi, which maintains the body’s vital activities, runs through the entire body, to a certain extent, information from the entire body can be manifested in a certain part.
如脏腑状况可以从舌的颜色（包括舌苔）反映出来，也可以从眼的五轮八屏反映出来，内胜的变异可以从手太阴动脉（挠动脉）查知，身形各部也可在颜面表现。
For example, the condition of the internal organs can be reflected from the color of the tongue (including the tongue coating), or from the five wheels and eight screens of the eyes. The changes in internal strength can be detected from the hand Taiyin artery (radial artery), and various parts of the body can also be expressed on the face.
《灵枢・五色篇》中说：“庭者，首而也，阅上者，咽喉也；阔巾者，肺也；下极者，心也，直下者，肝也；肝左者，胆也；厂者，牌也，方上者，胃也，中央者，大肠也，挟大肠者，肾也；当肾者，脐也．而王以上者，小肠也，面王以下者，膀肤子处也，报者，肩也，颧后者，甘也，臂下者，手也，目内股上者，鹰乳也，挟绳而上者，背也，循牙车以下者，股也，中央者，膝也，膝以下者，胫也，当胫以下者，足也；巨分者，股里也．巨屈者．膝簇也。此五脏六腑肢节之部也……”
In the Lingshu Wu Se Pian, it is said: “Ting is the head, the upper part is the throat, the wide part is the lung, the lower part is the heart, the part directly below is the liver, the left part of the liver is the gallbladder, the chang is the plaque, the upper part is the stomach, the center is the large intestine, the part between the large intestine and the kidney, the part in front of the kidney is the navel. The part above the king is the small intestine, the part below the face king is the bladder, the report is the shoulder, the part behind the zygomatic is the sweet, the part under the arm is the hand, the part inside the eye and above the thigh is the eagle breast, the part between the rope and the upper part is the back, the part below the tooth carriage is the thigh, the center is the knee, the part below the knee is the shin, the part below the shin is the foot, the big part is the thigh, the big part is the knee cluster. These are the parts of the five internal organs, six bowels and limbs…”
这些论述是否正确呢？
Are these statements correct?
上海龙华医院依此部位进行针刺麻醉，从1976~1977年，共作手术1、251例，成功率达96%。
Shanghai Longhua Hospital used acupuncture anesthesia at this location. From 1976 to 1977, a total of 1,251 operations were performed with a success rate of 96%.
My Note: what location . . .?
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这就充分证明了古人的论述是正确的。
This fully proves that the ancients’ statement is correct.
综育之，以脏腑为核心，筱经络维系的“形”，离于心的“神”．周流于经络，充盈于脏腑百俄，把神和形给合在一起的“气”，三位一体，构成了以心为主导、心身统一、天人相应的人的生命。
In summary, the “form” with the viscera as the core and the meridians as the support, the “spirit” that is separated from the heart, and the “qi” that circulates in the meridians and fills the viscera, combining the spirit and form together, form a trinity that constitutes the human life dominated by the heart, unified mind and body, and in harmony with nature.
这是气功与中医的理论基础，而“经络论”、“气化论”财是这种整体生命观的具体休现。
This is the theoretical basis of Qigong and traditional Chinese medicine, while the “meridian theory” and “qi transformation theory” are the concrete manifestations of this holistic view of life.
第二节 气与气化是中医理论的精髓
Section 2 Qi and Qi Transformation are the Essence of Traditional Chinese Medicine Theory
My Note: 精髓 jīngsuǐ {E} n. marrow; pith; quintessence; essence
《气化论》、《经络论》是中医理论的两大支柱。
“Theory of Qi Transformation” and “Theory of Meridians” are the two main pillars of Traditional Chinese Medicine theory.
对于经络历代医家均很重视，《灵枢・经脉篇》说：“十二经脉者，所以决死生，处百病，调虚实，不可不通分。
Medical practitioners of all dynasties have attached great importance to meridians. The “Lingshu Jingmai Pian” says: “The twelve meridians are used to decide life and death, treat all kinds of diseases, and adjust deficiency and excess. They must be unobstructed.
《灵框・经别篇》则进一步指出了经络在人体生命活动、中医理论与实践中的重要作用，认为“十二经脉者，人之所以生，病之所以成，人之所以治，病之所以起，学之所始，工之所止，粗之所易，上之所难也。”
The “Ling Kuang Jing Bie Pian” further points out the important role of meridians in human life activities, TCM theory and practice, and believes that “the twelve meridians are the reason why people are born, the reason why diseases occur, the reason why people are cured, the reason why diseases arise, the beginning of learning, the end of work, the easy part of the rough part, and the difficult part of the advanced part.”
然而，经络论若与气化论相较，“气”是本质，是内容，而经络是气运行的径路（当然不仅仅是径路），气的功能是通过经络实现的，在一定意义上，经络服务于气。
However, if the meridian theory is compared with the qi transformation theory, “qi” is the essence and content, and the meridians are the pathways for the movement of qi (of course, it is more than just pathways). The function of qi is realized through the meridians. In a sense, the meridians serve qi.
故我们认为研究中医理论，应把气化论放在首位。
Therefore, we believe that when studying TCM theory, the theory of Qi transformation should be placed first.
袁鸿寿教授说的好，“中医理论体系的核心是什么？一个字，‘气’。”
Professor Yuan Hongshou said it well, “What is the core of the theoretical system of traditional Chinese medicine? One word: ‘Qi’.”
气在中医理论里，名目很多，如营气、卫气、宗气、真气、经络之气、脏腑之气等。
In traditional Chinese medicine theory, Qi has many names, such as Ying Qi, Wei Qi, Zong Qi, Zhen Qi, Qi of the meridians, Qi of the internal organs, etc.
我们所说的气主要指真气，实际上包括了气与气化。
The Qi we are talking about mainly refers to the true Qi, which actually includes Qi and Qihua.
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关于气在人体生命活动中的意义，已息述于前，这里进一步讨论它在人体生理、病理过程中的作用及其在中医诊断、治疗中的指导意义。
The significance of Qi in human life activities has been discussed before. Here we will further discuss its role in the physiological and pathological processes of the human body and its guiding significance in TCM diagnosis and treatment.
生命运动的基础则是不间层次上的新陈代谢。不同层次的生命物质，不断摄取它所需要的营养，局化为其自身物质，同时又将自身异化，放出能量，以供生命运动所需。
The basis of life movement is metabolism at different levels. Life substances at different levels constantly absorb the nutrients they need, transform them into their own substances, and at the same time alienate themselves and release energy to meet the needs of life movement.
而且同一层次的生命单元以及不同层次生物组织间的同化、异化过程是高度有序的。
Moreover, the assimilation and alienation processes between life units at the same level and biological organizations at different levels are highly ordered.
实际上这就是人体不同层次上的气化―化气过程。
In fact, this is the process of gasification and transformation into gas at different levels of the human body.
《素问・阴阳应象大论》中说：“阳为气，阴为味，味归形，形归气，气归精，精归化，精食气，后食味，化生精、气生形・・…精化为气。
In Suwen: The Great Treatise on the Correspondence of Yin and Yang, it is said: “Yang is Qi, Yin is flavor, flavor returns to form, form returns to Qi, Qi returns to essence, essence returns to transformation, essence consumes Qi, then consumes flavor, transformation produces essence, Qi produces form…Essence transforms into Qi.
幼这段经文有两层含义:一是人休从外界摄取的营养物质在体内的同化过程。
This passage has two meanings. One is the assimilation process of nutrients absorbed from the outside world in the body.
即：昧——形——气——化;二是这五步之间生生化化的辩证关系。即：
That is: ignorance – form – qi – transformation; second, the dialectical relationship between these five steps. That is:
可见，新陈代谢的一切过程均赖气的触发、参与而完成（气化），同时，人体生命活动所需要的气，也在新陈代谢的过程中产生（化气）。
It can be seen that all metabolic processes rely on the triggering and participation of Qi to complete (qi transformation). At the same time, the Qi required for human life activities is also produced in the process of metabolism (qi transformation).
因而，气化―化气过程是人体生命活动的墓本内容（若详究，经文中三个气字所指各异）。
Therefore, the process of qi transformation – qi transformation is the fundamental content of human life activities (if you look into it in detail, the three words “qi” in the scripture refer to different things).
不仅如此，气又是脏腑经络活动的根本，是抵御外邪的屏障。
Not only that, Qi is the basis of the activities of the internal organs and meridians, and is a barrier against external evil.
《难经》说：“所谓生气之原者…..谓肾间动气也，此五脏六腑之本，十二经之根，呼吸之门…..一名守那之神。”
The Difficult Classic says: “The so-called source of vital energy… refers to the moving energy in the kidneys. This is the basis of the five internal organs and six bowels, the root of the twelve meridians, and the gate of breathing… It is also called the guardian spirit.”
因此、气在人体的生长盛衰、决定着人的生、长、壮、老。
Therefore, the growth and decline of Qi in the human body determines a person’s birth, growth, maturity, and aging.
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《灵枢，天年篇》中说：“人生十岁，血气已通，其气在下，故好走；二十岁，血气始盛，故好趋；三十岁，血气盛满，故好步一五十岁，肝气始衰，目始不明；六十岁，心气始衰善忱愁；’七十岁，脾气虚，皮肤枯；八十岁，肺气衰，言善误；九十岁，肾气始衰，四脏空虚；百岁，五脏皆度，神气皆去，形骸独居而终矣。”
In the “Lingshu, Tiannian Pian”, it is said: “At the age of ten, the blood and qi are already flowing, and the qi is in the lower part, so people like to walk; at the age of twenty, the blood and qi begin to flourish, so people like to run; at the age of thirty, the blood and qi are full, so people like to walk; at the age of fifty, the liver qi begins to decline, and the eyes begin to be unclear; at the age of sixty, the heart qi begins to decline and people are prone to worry; at the age of seventy, the spleen qi is weak and the skin is dry; at the age of eighty, the lung qi declines, and people tend to make mistakes; at the age of ninety, the kidney qi begins to decline, and the four internal organs are empty; at the age of a hundred, the five internal organs are all gone, the spirit and qi are gone, and the body lives alone until the end.”
这里所述年龄未必尽实，要旨在于它把人的生命过程归结为神气的消长。
The age mentioned here may not be entirely accurate, but the point is that it reduces the human life process to the rise and fall of spirit.
一旦“神气皆去”，形休虽然完整无缺，作为人的生命也就完结了。
Once the spirit and energy are gone, although the body is intact, life as a human being is over.
以上所述是“气”在人休生塞过粗中的作用。
The above is about the role of “Qi” in human life.
至于病理，中医认为疾病是由各种病因（如外感六淫、内伤七情等）引起的人体气血乖乱。
As for pathology, Chinese medicine believes that disease is caused by various causes (such as external six evils, internal injuries of seven emotions, etc.) which lead to disorder of Qi and blood in the human body.
《灵枢・禁服篇》中说：“百病之始生，必起于操湿寒暑风雨，阴阳喜怒，饮食居处，气合而有形，得胜而处名。”
In the “Lingshu: Prohibition of Use”, it is said: “The origin of all diseases must be caused by dampness, cold, heat, wind and rain, yin and yang, joy and anger, diet and living environment. When qi combines, it takes shape, and when it wins, it takes shape.”
这里指出了疾病是邪正相于（气合）的结果。
It is pointed out here that disease is the result of the combination of evil and righteousness (Qi).
《素问・举痛论》进一步指出了各种病因引起人休的变化，都导致气的失常，说：“怒则气上，喜则气缓，悲则气俏，恐则气怯，寒则气收，员则气泄，惊则气乱，劳则气耗，思则气结。”
The Suwen Jutong Lun further points out that various causes of disease cause changes in human rest, all of which lead to abnormal qi, saying: “Anger makes qi rise, joy makes qi slow, sadness makes qi lively, fear makes qi timid, cold makes qi withdrawn, stiffness makes qi leak, shock makes qi chaotic, fatigue makes qi depleted, and thinking makes qi stagnant.”
但是，人休并非受邪即病，如果正气充足并能通杨无阻，虽受邪也不会受病。
However, people do not get sick immediately when they are attacked by evil spirits. If their vital energy is sufficient and can flow freely without obstruction, they will not get sick even if they are attacked by evil spirits.
此即“怯者著而为病，勇则消而去之。”
This means that “if you are timid, you will get sick, but if you are brave, it will disappear.”
气不仅关系着人体疾病的发生，即是在病程中的皮实，亦莫不关乎气血之变。
Qi is not only related to the occurrence of human diseases, but also the severity of the disease during the course of the disease is also related to the changes in Qi and blood.
《素向・调经论》中说．“血气已并，阴阳相倾，气乱于卫，血逆于经，血气离居，一实一衅・总之，人休熙患，症象万千，病名繁杂，究其要，不外是阴阳失调、脏腑失衡、五志失常所引起的气血运动乖乱。
In Su Xiang’s Treatise on Regulating Menstruation, it is said that “Blood and Qi have been combined, Yin and Yang are inclined to each other, Qi is disordered in the Wei, blood is reversed in the meridians, blood and Qi are separated, one is real and the other is provoked. In short, people suffer from many troubles, with numerous symptoms and complicated names. In essence, they are nothing more than disordered Qi and blood movement caused by imbalance of Yin and Yang, imbalance of internal organs, and disorder of the five emotions.
因此，中医洽疗疾病就是启动、调整患者的气与气化并使之蛛复正常・中医治病方法虽然很多・其主旨无非是祛邪，扶正、笼理阴阳，终至使乖乱的气血恢复正常。
Therefore, TCM treatment of diseases is to activate and adjust the patient’s Qi and Qi transformation and restore them to normal. Although TCM has many methods of treating diseases, its main purpose is nothing more than to eliminate evil, strengthen the body, regulate Yin and Yang, and ultimately restore the disordered Qi and blood to normal.
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例恕A物洽疗是通过药物的四气五味的适当配合，来恢复气血平衡岭。
For example, herbal medicine therapy is to restore the balance of qi and blood through the proper combination of the four properties and five flavors of the medicine.
《素间‘至真要大论》说：“五味之用何如协歧伯日：辛甘发散为阳，酸苦涌泄为用，淡味渗泄为阳，咸碌俪斑为眺。
The book “Su Jian’s Great Treatise on the Essential Truth” says: “How are the five flavors used? Qi Bo said: Pungent and sweet are dispersing and are Yang, sour and bitter are surging and are useful, bland flavors are penetrating and are Yang, and salty flavors are spreading and are beneficial.
大者・一以所利而行之，调其气，使其平也。”
The great one is to do it according to what is beneficial, to adjust the qi and make it balanced. “
又说；“泌鞠气之方，必别明阳，定其中外，各守其乡…….、血气平平’长有天命。”
He also said, “The method of secreting Qi must distinguish the bright Yang, stabilize the inside and outside, and each keep its place…, blood and Qi are balanced, and there is a long life.”
寥寥数语，把中医用药原则说得清清楚楚。
In just a few words, the principles of Chinese medicine are clearly explained.
针灸、气功、按摩洽病，显然是通过经络以启动人体内气达到清病目的（因其未向人体注入任何实体性物质），而且这些治疗可以直接作用于经络，故收效迅速。
Acupuncture, Qigong, and massage obviously work by activating the Qi in the body through the meridians to clear the disease (because they do not inject any solid substances into the body), and these treatments can act directly on the meridians, so the results are rapid.
《灵枢》中说飞’“谕之要，气至而有效，效之信，若风吹云，明乎若见苍天。”
The “Lingshu” says that “the key to flying is that the energy reaches the point and it is effective, and the effectiveness is as reliable as the wind blowing the clouds, and as clear as the sky.”
对于“气”在中医治病中的重要作用，我们在临床ii是有切身体会的。
We have personal experience in clinical practice regarding the important role of “Qi” in TCM treatment.
这里试以针刺治疗细菌性炎症说明之。
Here we will illustrate this with the example of acupuncture treatment of bacterial inflammation.
（一）针材治疗急性乳腺炎（乳痈）病例：
(I) Cases of acute mastitis (mastitis) treated with needles:
1。1960年制药厂工人杨瑞科之妻，左乳上方红肿、硬结5×7魔米，压痛，无波动，体温38度，脉清数。
1. In 1960, the wife of Yang Ruike, a worker in a pharmaceutical factory, had redness, swelling and a hard lump above her left breast, tenderness, no fluctuation, body temperature of 38 degrees, and a clear and rapid pulse.
诊为乳楠（胃热奎滞型）。
Diagnosed as Runan (stomach heat and stagnation type).
依法针翅，留针一小时。
Acupuncture the wings according to the method and leave the needles in for one hour.
硬结回缩一半咨痛止，当日下午体想平复，次日复诊，乳内仍有，]＼硬结，又针一次痊愈。
The lump shrank by half and the pain stopped. I felt better in the afternoon of the same day. I went for a follow-up visit the next day and found that there was still a lump in my breast. Another injection cured it.
2。1978年制药厂工人刘振荣，产后五十余日，左乳种痛，内有3×3厘米硬结，体温38.2度，脉弦数。
2. In 1978, Liu Zhenrong, a worker at a pharmaceutical factory, had pain in her left breast more than 50 days after giving birth. There was a 3×3 cm lump inside the breast, her body temperature was 38.2 degrees, and her pulse was stringy and rapid.
诊为乳痈（肝郁气滞型），依法针刺：留针一小时，硬结消失，体很复常，‘次痊愈。
3。1970年制药厂工人王兆君，西医诊为乳腺炎，白血球14800/mm3。
The patient was diagnosed with mastitis (liver depression and qi stagnation type) and was treated with acupuncture according to the law: the needles were left in for one hour, the nodule disappeared, the body returned to normal, and the patient was cured.
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因青霉素过敏，转中医治疗，依法针刺，留针一小时，5×4且米的红肿基本清失，痛立止，乳内唯仍有小硬结，次日未复诊，经追访，已痊愈。
Due to penicillin allergy, the patient was transferred to traditional Chinese medicine for treatment. Acupuncture was performed according to the law and the needles were left in for one hour. The redness and swelling of the 5×4 mm breast were basically gone, and the pain stopped immediately. However, there was still a small lump in the breast. The patient did not return for a follow-up visit the next day. After follow-up, she was found to have recovered.
二十余年中，针朝怡疗乳痛数十例，,％以上均收到了立竿见形的效果。
Over the past twenty years, Zhen Chaoyi has treated dozens of cases of mastalgia, and more than 30% of them achieved immediate results.
这在西医是无法解释的，但中医认为，痛乃营卫之气奎滞、蕴结化热所致。
This cannot be explained in Western medicine, but Chinese medicine believes that the pain is caused by the stagnation of the Qi of the Nutrient and the accumulation of heat.
《灵枢・玉版篇》云：“阴气不足，阳气有余，营气不行乃发为痈；阴阳不通，两热相搏，乃化为脓。
The “Lingshu Yuban Pian” says: “When the yin qi is insufficient and the yang qi is excessive, the nutrient qi cannot flow and then carbuncle will occur; when the yin and yang are not connected, the two heats collide and then turn into pus.
治疗原财就是疏通奎潇之气，使结热消敬。
To treat Yuancai is to dredge the Qi of Kuixiao and dissipate the accumulated heat.
若用针树则应如《灵枢。村节真邪论》所述：“几刺痈邪无迎陇，易俗移性不得脓……诸阴阳过奎者，取之其物以妈之……”
If needles are used, they should be as described in “Lingshu. Cunjie Zhenxie Lun”: “When piercing the carbuncle, do not greet the dragon, change the customs and change the nature, and no pus will be produced… For those with yin and yang exceeding Kui, take the things and use them to cure them…”
（二）针刺治疗内脏炎、以产褥热为例：
(II) Acupuncture treatment of visceral inflammation, taking puerperal fever as an example:
1973年，某机关干部李格尼，产后数日，突然高烧，小腹服痛，恶露不下，医院诊为“产后感染”，往射庆大霉素．二日后，症不减，高烧不退，昼日清楚，夜则澹语，舌红，脉沉孩数，诊为热入血室。
In 1973, Li Geni, a cadre of a certain government agency, suddenly developed a high fever, lower abdominal pain, and lochia a few days after giving birth. The hospital diagnosed it as “postpartum infection” and gave her an injection of gentamicin. Two days later, the symptoms did not subside, the high fever did not subside, she was clear during the day, but spoke in a low voice at night, her tongue was red, and her pulse was deep and rapid. She was diagnosed with heat entering the blood chamber.
治法依仲景召朝期门，随其实而妈之”之旨刺左侧期门，留针二十分钟。
The treatment method is based on Zhang Zhongjing’s principle of “treating the Qimen meridian according to the actual situation”. Puncture the Qimen meridian on the left side and leave the needle in for 20 minutes.]
针后一小时，恶橄大小，四小时后，体摄下降，当夜谙语消失，翌晨，服小柴胡肠加味，诸症霍然。
One hour after acupuncture, the nausea appeared the size of an olive. Four hours later, the body temperature decreased and the speechlessness disappeared that night. The next morning, he took Xiao Chaihu Chang Jia Wei medicine, and all the symptoms disappeared.
以上病例，仅为循经调气治病神效之一斑，为气、气化在人休生命活动中的重大作用增添一点小小的佐证。
The above cases are just a glimpse of the miraculous effect of treating diseases by regulating Qi through the meridians, and they provide a little evidence for the important role of Qi and Qi transformation in human life activities.
第三节 气和经络的实在性 (科学性）
Dì sān jié Qì hé jīngluò de shízài xìng (kēxué xìng)
Section 3. The Reality of Qi and Meridians (Scientificity)
气化论、经络论已有两于多年的历史．但究竟什么是气？
The theory of Qi transformation and meridian theory has a history of more than two decades. But what exactly is Qi?
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经络为何物？即使在科学发展的今天，对大多数人来说，依然是末解之迷。
What are meridians? Even with the development of science today, it is still an unsolved mystery for most people.
最新的电子显微镜虽然能分辨0.3埃的细做物质（不仅生物大分子，就是小分子，无机水合离子也能:辨认），但却找不到经络和气的踪迹，因而不少人怀疑气、经络究竟是否存在。
Although the latest electron microscope can distinguish fine substances of 0.3 angstroms (not only biological macromolecules, but also small molecules and inorganic hydrated ions), it cannot find any trace of meridians and Qi. Therefore, many people doubt whether Qi and meridians exist.
对此，我们认为：(1）用解剖的方法，所观察的是死的或离体的组织，要想从死东西上找寻休现生命信息，生命功能的气，以及循行的径路―・经络，恐怕是缘木求负。
In this regard, we believe that: (1) When using the anatomical method, what is observed is dead or disembodied tissue. It is probably wishful thinking to try to find life information, the qi of life functions, and the paths of circulation – meridians – from dead things.
决不能因为在死体上找不到气与经络，就否认其存在。
We must never deny the existence of qi and meridians just because we cannot find them in a dead body.
（2）按照现代物理学的观点，物质有两种存在形式。
(2) According to modern physics, matter has two forms of existence.
一是由基本粒子乃至原子、分子构成的实休存在形式，另一种以场的形式存在，如电场、磁场、引力场等。
One is the actual existence form composed of elementary particles and even atoms and molecules, and the other exists in the form of field, such as electric field, magnetic field, gravitational field, etc.
收音机里听到的声音、电视屏幕上看到的浏像，说明了电截场的存在，但电磁场我们一般人是看不见、摸不到的。
The sounds we hear on the radio and the images we see on the TV screen indicate the existence of electromagnetic fields, but ordinary people cannot see or touch electromagnetic fields.
当然我们并未断定气与经络就是以场的形式存在，但是我们似乎可以说，只用传统的解剖学、组织学、生理学的研究方法去寻找气与经络，未必是合宜的。
Of course, we have not concluded that Qi and meridians exist in the form of fields, but we can say that it may not be appropriate to use only traditional anatomical, histological, and physiological research methods to search for Qi and meridians.
随着针麻技术的问世，国内外对经络都进行了不同程度的研究，开拓了新的研究方法，获得了空前的成绩。
With the advent of acupuncture anesthesia technology, both domestic and foreign researchers have conducted varying degrees of research on meridians, pioneered new research methods, and achieved unprecedented results.
不仅观察到了循经感传现象，而且侧到了一些可以表征经络存在的客观指标。
Not only was the phenomenon of sensory transmission along the meridians observed, but some objective indicators that can characterize the existence of meridians were also discovered.
如经络的导电异常，徽波沿经传导的特异性，放射性同位素沿经传辘的特异现象等，这些研究虽然还只是开端，但已表明经络是存在于人休内的特殊体系，而不是象某些人所说的那样“经络理论只是解释人休生命现象的说理工具”。
Such as the abnormal conductivity of meridians, the specificity of microwave conduction along meridians, the peculiar phenomenon of radioactive isotopes transmitted along meridians, etc. Although these studies are still in their infancy, they have shown that meridians are a special system existing in the human body, and not as some people say that “meridian theory is just a reasoning tool to explain human life phenomena.”
My Note: 师林4省、 ?????
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另一方而．近年来气功“外气”物理效应的实验，为气的存在提供了直接的科学证据，顾搔森、何庆年等，在气功师林厚省、赵光运气于手掌时，在其劳宫穴前方测得了迥异于常人的带有低频调耙的红外辐封。
On the other hand, in recent years, experiments on the physical effects of qigong’s “external qi” have provided direct scientific evidence for the existence of qi. Gu Saosen, He Qingnian and others measured infrared radiation with low-frequency modulation in front of the Laogong acupoint of qigong masters Lin Housheng and Zhao Guang when they circulated qi in their palms, which was very different from that of ordinary people.
这里需要指出的是红外福射木身与常人无质的差异．关键在于其明显而规律的调摇：我们认为分廷戈功师内气所包含的信息的部分外效应。“外气”信息的记录，表明了I.’桨种模式运动的气的存在。
It should be pointed out here that the infrared radiation body is different from that of ordinary people. The key lies in its obvious and regular modulation: we believe that it is part of the external effect of the information contained in the internal qi of the master. The recording of “external qi” information shows the existence of qi in this kind of pattern movement.
不仅妇此，实验还证明，用不同功法发放的外气的物理特性也不同，有的表现为静电富集，有的表现为磁场异常，有的表现为生物等离子体公我仇知道，气功师的外气想于其内气，因而外气的物理效应实验，为气的物质性提供了实证。
In addition, experiments have also proved that the physical properties of external Qi released by different methods are different. Some show static electricity enrichment, some show abnormal magnetic fields, and some show biological plasma. We know that a qigong master’s external Qi is different from his internal Qi. Therefore, the experiment on the physical effects of external Qi provides empirical evidence for the materiality of Qi.
尤其值得注意的是，北京、青岛等地的科学工作者，根据测得的气功师的外气信息，制成了红外信息治疗仪器。
It is particularly noteworthy that scientists in Beijing, Qingdao and other places have developed infrared information therapy equipment based on the external energy information measured from qigong masters.
我们将它用于临床，五个月内，治疗病人121例，涉及血压高、肋软骨炎、风湿痛等二十多个病种，有效率在肠环以上。
We used it in clinical practice, and within five months, treated 121 patients with more than 20 diseases including high blood pressure, costochondritis, rheumatism, etc., with an effective rate higher than intestinal loop.
应该指出该仪器不同于红外理疗：
It should be noted that this device is different from infrared therapy:
1.红外信息治疗仪功率是微瓦蟹级，而红外理疗为百瓦量级。
1. The power of infrared information therapy device is in the microwatt level, while that of infrared therapy is in the hundreds of watts level.
My Note:
红外理疗 Infrared therapy
Hóngwài lǐliáo
可见起称用的主要不是能量，而是信息。由此我们推测，信息是气的主要内容之一。
It can be seen that the main thing used in the name is not energy, but information. From this we can infer that information is one of the main contents of Qi.
2.理疗直接作用局部，而信息抬疗则需按照中医的辨证论治、循经取穴。
2. Physical therapy directly acts on the local area, while information lifting therapy needs to follow the traditional Chinese medicine’s syndrome differentiation and treatment and select acupoints along the meridians.
如腰痛（近脊柱部位）直接照射膜推，效果不佳，取大推穴（第七顶椎下）则效果立见。
If directly irradiating the membrane point for low back pain (near the spine) does not produce good results, the Datui point (below the seventh top vertebra) will produce immediate results.
而且应用该仪器照射四肢穴位时，经络感传现象也很明显。
Moreover, when the instrument is used to irradiate the acupuncture points on the limbs, the meridian sensation phenomenon is also very obvious.
信息疗法目前尚处在探索阶段，但它为气和经络的存在，提供厂有力的证据。
Information therapy is still in the exploratory stage, but it provides strong evidence for the existence of Qi and meridians.
My Note:
信息疗法 information therapy
Xìnxī liáofǎ
随着科学的发展，随着对气功研究的不断深入，经络论、气化论乃至中医全部理论的奥秘，必将为现代科学进一步揭示出来。
With the development of science and the deepening of research on qigong, the mysteries of meridian theory, qi transformation theory and even the entire theory of traditional Chinese medicine will be further revealed by modern science.
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第四节 气功实践是中医理论的重要源泉
Section 4 Qigong practice is an important source of Chinese medicine theory
既然中医理论如此精微，以致用现代科学技术亦不足以察知其全貌，那么在生产力低下的古代，人们是怎样认识它们，并建立起经络论、气化论以至中医理论体系呢？
Since the theories of traditional Chinese medicine are so subtle that modern science and technology are not enough to fully understand them, how did people in ancient times when productivity was low understand them and establish the theories of meridians, qi transformation and even the theoretical system of traditional Chinese medicine?
我们认为，中医理论是我价祖先在和疾病长期斗争中，在练气功的实践过程中逐步形成的。
We believe that the theory of traditional Chinese medicine was gradually formed by our ancestors in their long struggle with diseases and in the process of practicing qigong.
它和其他正确的理论一样，经历了感性阶段与理性阶段。
Like other correct theories, it has gone through the emotional and rational stages.
古人在与自然的斗争中，逐步积累了一些治病经验，如山被树枝、石块刺伤身休Iij治愈疾病，发展为原始的针（途）贬，由服食某些物品而治愈疾病，发展为原始的药物治疗。
In their struggle with nature, the ancients gradually accumulated some experience in curing diseases, such as curing diseases by piercing the body with branches and stones, which developed into primitive acupuncture, and curing diseases by taking certain items, which developed into primitive drug treatment.
这些医疗卫生常识无疑是非常片而与零散的，它只是对经验简．单地重复，这些知识是在“外求”中得来，还不能了解疾病的内在规律与人体生命活动的奥秘，故属于感性认识阶段。
These medical and health common sense are undoubtedly very fragmentary and scattered. They are just simple repetitions of experience. These knowledge are obtained by “seeking outside”, and cannot understand the internal laws of diseases and the mysteries of human life activities, so they belong to the stage of perceptual cognition.
然而中医的理论―至少可以说《内经》中已具有的理论，不是简单地把前人的经验进行综合、分析、抽象建立起来的，而是在气功实践中，逐步升华而成的。
However, the theory of traditional Chinese medicine – at least the theory contained in the “Inner Canon of Medicine” – was not simply established by synthesizing, analyzing, and abstracting the experience of predecessors, but was gradually sublimated in the practice of qigong.
为说明这一点，需简要迫谈谈气功的基本理论与实践内容。
To illustrate this point, we need to briefly discuss the basic theory and practice of Qigong.
古典气功理论涉及阴阳五行、天干地支、八卦数学等等，十分庞杂．而且因功法类别而异。
Classical Qigong theory involves Yin and Yang, the Five Elements, Heavenly Stems and Earthly Branches, Bagua mathematics, etc. It is very complex and varies according to the type of Qigong.
但就人体内部的变化两言，离不开脏腑、经络及其内部的气化、化气过程。
But when it comes to changes inside the human body, it is inseparable from the internal organs, meridians and the gasification and transformation of qi within them.
我国气功门派众多，练功方法与在练功过程中的愁受各不相问。
There are many Qigong schools in my country, and the training methods and the emotions experienced during the practice are different.
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能使练功者在练功过程中直观地感知自己体内的经络系统、脏象变化以及气化、化气过程，从而揭示人的生命后动奥秘的功法，主要是周天功―生俞功。
The main exercise method that enables practitioners to intuitively perceive the meridian system, changes in internal organs, and the process of qi transformation and transformation in their bodies during practice, thereby revealing the mystery of human life is Zhou Tian Gong — Sheng Yu Gong.
我国古代有些道家功法即属此例。
Some Taoist exercises in ancient my country are examples of this.
道家功主要有两大法门―清静法门与搬运法门。
There are two main methods in Taoist exercises: the method of tranquility and the method of movement.
按照道家理论（医家亦然），人的生命之本在于精、气、神，称为人身三欲。
According to Taoist theory (the same is true for medical practitioners), the basis of human life lies in essence, energy and spirit, which are called the three desires of the human body.
精在下丹田，是人生命活动的物质基础，供化气之用，气在中丹田，为血运行之帅，供滋养周身之用，神在上丹田，为精气之机括，主宰人身之智能。
Essence is in the lower dantian and is the material basis of human life activities, used for transforming into qi. Qi is in the middle dantian and is the commander of blood circulation, used for nourishing the whole body. Spirit is in the upper dantian and is the mechanism of essence and qi, dominating the human body’s intelligence.
气功的一切奥妙均在精、气、神三者Wsn互转化过程之中。
All the mysteries of Qigong lie in the mutual transformation of essence, qi and spirit.
一般有如下几步功失。聚津生精，炼精化气，炼气化神，炼神返虚，炼虚还无。
Generally, there are several steps to success or failure: gathering fluid to produce essence, refining essence to transform into qi, refining qi to transform into spirit, refining spirit to return to emptiness, and refining emptiness to return to nothingness.
而这一系列转化过程又都是通过经络，气化实现的。
This series of transformation processes are all achieved through meridians and qi transformation.
规试以搬运法门说明之。
I will try to explain it by the method of moving.
搬运法（又称河车搬运、亦称周天搬运）入手功夫分两步：一是炼气功夫，二是修脉功夫。
The Moving Method (also known as River Cart Moving, also known as Zhoutian Moving) is divided into two steps: one is Qi training, the other is meridian cultivation.
炼气的功夫是通过一定的呼吸方法与意念活动紧密配合，激发真气的产生。
The skill of Qi training is to stimulate the production of true Qi through the close coordination of certain breathing methods and mental activities.
真气充足后，意守部位即可产生热感，到一定程度时，热感即沿一定线庵运行。
When the true Qi is sufficient, a feeling of heat will be generated in the area where you focus your mind. When it reaches a certain level, the heat will run along a certain line.
尔后意念紧紧银随热感运动，亦步亦趋，此即修脉之功。
Afterwards, the mind should closely follow the movement of the heat, step by step. This is the effect of meridian cultivation.
一般是先通任督二脉，随后奇经八脉，十二经脉等均可一一体查出来。
Generally, the Ren and Du meridians are opened first, and then the eight extraordinary meridians and the twelve meridians can be checked one by one.
进一步练功，对人体的内脏活动、七情变化以及人体与自然界的相互关系亦可体察出来。
With further practice, one can also perceive the activities of the human body’s internal organs, the changes in the seven emotions, and the relationship between the human body and nature.
练功体察到的真气运行的路径就是经络，周身的各种变化就是气与气化，这一切统称内景。
The path of the true qi flow felt during practice is the meridians, and the various changes throughout the body are qi and qi transformation. All of these are collectively called inner scenes.
正是通过气功实践的内景的观察，获得了人体经络、脏腑、气化等一系列的较为完整的认识。
It is through the observation of the inner scene during qigong practice that we gain a relatively complete understanding of the human body’s meridians, internal organs, qi transformation, etc.
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于是对人体的认识‘包括疾病的防治）在“外求”的感性认识的基溯上，通过“内视”（不是望文生义的内视，而是练功中的特殊感受。
Therefore, the understanding of the human body (including the prevention and treatment of diseases) is based on the sensory understanding of “seeking the truth from the outside” through “inner observation” (not the inner observation as the name suggests, but the special feeling during the practice of qigong).
这样得来的知识称为“内求”）上升为理性认识，经过反复地练功实践与医疗实践地不断印正探讨，逐步建立起经络论、气化论等整个中医理论体系。
The knowledge gained in this way is called “inner seeking”) and is elevated to rational understanding. After repeated practice and continuous verification and exploration in medical practice, the entire theoretical system of Chinese medicine, including the theory of meridians and qi transformation, is gradually established.
练气功是否确实能现察内景？
Can practicing Qigong really help one perceive the inner world?
回答是肯定的。
The answer is yes.
且不谈气功经典著作（如《黄庭内景经》、《黄庭外景经》等）中的记叙。
Not to mention the descriptions in the classic Qigong works (such as “Huangting Neijing Jing”, “Huangting Waijing Jing”, etc.).
历代不少医家对此也是肯定的。
Many doctors throughout the ages have also affirmed this.
《圣济总录》中写道：“闭目内视，五脏历历分明，知其所处，然后五脏可安……视表如里，亦能瀚五肚之神，为人抬病。”
The Shengji Zonglu states: “Close your eyes and look inward, and you will clearly see the five internal organs. Knowing where they are, you can then calm them down… Look at the outside as if it were the inside, and you will be able to sense the spirits of the five stomachs and help people recover from illness.”
李时珍也说：“内景隧道，唯返规者能察照之。”
Li Shizhen also said: “The inner tunnel can only be seen by those who follow the rules.”
征诸现代，近年出版的《因事子静作实验谈》、《食饵疗法及救抬气功偏差手术》、《真气运行法》等书中都描述了练功打通经络的感受，很多有造诣的气功家都有这种感受。是幻觉吗？否。
In modern times, books published in recent years such as “Talks on the Experiment of Yinshi Zijing”, “Food Therapy and Surgery to Relieve Qigong Deviation”, and “The Method of Qigong Movement” all describe the feeling of opening up the meridians through qigong practice. Many accomplished qigong practitioners have this feeling. Is it an illusion? No.
我们知道，有一些经络敏感人，在某种祠激下，可以感知经络的存在。
We know that some people who are sensitive to meridians can sense the existence of meridians under certain stimulation.
最近上海王卜雄等人用诱导入静法，可使常人变为经络敏感人，成功率达88%。
Recently, Wang Buxiong and others in Shanghai used the method of inducing tranquility to turn ordinary people into meridian sensitive people, with a success rate of 88%.
气功有素者，入静程度较前者深得多。
Those who are well-versed in Qigong can enter a state of tranquility much deeper than the former.
而且由于练功充实了真气，增强r真气运行，锐敏了内部感触机能，因此察知内景是完全可能的。
Moreover, since practicing qigong enriches the true qi, strengthens the circulation of the true qi, and sharpens the internal sensory function, it is entirely possible to perceive the inner scene.
有人或许会问，印度也有气功（瑜翔术），为什么他们没有提出经络与气化之说呢？
Some people may ask, India also has Qigong (Yoga), why didn’t they come up with the theory of meridians and qi transformation?
答案是：并非所有门派的气功都能观察到内景的，这和各家的宗旨有关。
The answer is: not all schools of Qigong can observe the inner scene; this is related to the purpose of each school.
譬如儒家练功宗旨是“克俊明德”，孺家以极子用世，故在正心诚意中探求修身；佛家的宗旨在圆悟真如以脱卸“色身沙，故于“断感证真气中寻得妙果。
For example, the purpose of Confucianism in practicing qigong is to “cultivate talents and manifest virtues”, and the purpose of Rujia is to make the best use of the world, so they seek to cultivate themselves in a righteous heart and sincerity; the purpose of Buddhism is to realize the true nature in order to get rid of the “sand of the physical body”, so they find wonderful results in “cutting off the senses and proving the true qi”.
练这些功虽然也能使体内发生很大变化，由于不凝神于休内关窍，故经络难以打通。
Although practicing these exercises can produce great changes in the body, it is difficult to open up the meridians because the mind is not focused on the internal acupoints.
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即使周身贯通，由子意识的沉伏或掉举也不能体查它。所以这些练功家虽然造溜精深，但对“内景，不甚明了。
Even if the whole body is connected, it cannot be felt due to the submerged or distracted consciousness. Therefore, although these practitioners have achieved profound results, they are not very clear about the “inner scene”.
所以国外没有经络论和气化论这一h，恰好撇们的结论～禅浅国古代的气功实践是中医理论的重要葱泉，提供了有力的反证．
Therefore, the meridian theory and qi transformation theory do not exist in foreign countries, which just supports our conclusion that the ancient Chinese qigong practice is an important source of traditional Chinese medicine theory and provides strong counter-evidence.
第五节 气功是中医临床的墓砂乌精华
Section 5 Qigong is the essence of clinical Chinese medicine
上一节着重闲述了中医理论与气功实践的依赖关不，为了进一步阐明气功在中厌学中的重要地位，本节拟将气功与中医临床的关系做一简单介绍。
The previous section focused on the interdependence between TCM theory and Qigong practice. In order to further clarify the important position of Qigong in TCM, this section will briefly introduce the relationship between Qigong and TCM clinical practice.
《素问・宝命全形篇》中说：“几针悬于天下者五：~日治神，二日知养身，三日知毒药之伪真，四日制贬fit之小大，五日加晰潇血气之诊。”把“治神”、“养身，’―气功内容汉在丁高明1’生必备条件之首。昔口之中找大4?扣扁鹊、华佗、孙思邀、李时珍……确实都精通I–功。为何扣份要搞气功呢？
In the Suwen Baoming Quanxing Pian, it is said: “There are five things that are known in the world: one is to treat the mind, two is to nourish the body, three is to know the authenticity of poisons, four is to control the size of the body, and five is to diagnose the blood and qi.” “Treat the mind” and “nourish the body” are the first of the necessary conditions for life. In the past, Bian Que, Hua Tuo, Sun Siyao, Li Shizhen… were all proficient in Qigong. Why do we need to practice Qigong?
一、气功是中医临床的墓础
1. Qigong is the foundation of clinical Chinese medicine
如第四节所述，中医理论是在气功实践与&疗宝找门狡复印证中形成的。
As mentioned in Section 4, TCM theory was formed through the practice of Qigong and the verification of the therapeutic effect.
所以要掌握这些理论―尤其气化论、经络论，在现代科学技未尚未揭示出它的本质以前，不通过练气功的自身内在感受是准以了解其实Mr的，对巾疾学论述的生理病理乃至药理等内容，也汁没有真正的体介，只华1六在文字或对病人的“实验治疗，卜。
Therefore, in order to master these theories, especially the theory of qi transformation and meridians, before modern science and technology revealed their essence, one could not really understand them without practicing qigong and experiencing their inner feelings. There was no real experience of the physiological, pathological and even pharmacological contents discussed in disease science, and only knowledge of them in texts or in “experimental treatments” of patients.
或者人云亦云，式扮’I,解他人正决沦述……。
Or just parrot what others say, pretend to be someone else, and misunderstand what others are saying… .
Note: many characters on this page (120) are faint and indiscernible. Revisit this page.
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[?][?]第二节引证的“阳为气…..[?]化为气”一段经文，本来是论述人体从外界攘取的营养物质4体内山低级向离级转化过程及其相互各阶段的in证关系（详见第二节），这在气功有索者身上是能察觉得到的，不懂’I功润优家却把它简单地解释成“饮食五味能滋养形体，面形件的生成又赖于气化，由气化功龄促进精的生成，也就是精介生成赖于气化・一”。
[?][?]The passage “Yang is Qi…[?]transforms into Qi” cited in the second section originally discusses the process of the body’s transformation of nutrients taken from the outside world into the inner body’s lower level to the outer level, and the mutual relationship between each stage (see the second section for details). This can be noticed in Qigong practitioners, but those who do not understand Qigong simply interpret it as “the five flavors of food can nourish the body, and the formation of facial features depends on Qi transformation, which promotes the formation of essence, that is, the formation of essence depends on Qi transformation.”
这样对味一；，形产气一，精一化灼中医特有的生塑岁优休现不出来了，类似这样的根水(1Fj!j，在经络论中就更多了二又如中药学中的“性味归经”理沦，读起来素然乏味，但近年来已初步揭示出它不仅是毕踌）月药的论理工具，而且几中药性能及其在人体分布特性的客观现实。由If.可知，古份家舍气功内景是无法对其体会那样精细的。
In this way, the unique characteristics of TCM, such as flavor, shape, qi, and essence, are not revealed. There are more such root water (1Fj!j) in the theory of meridians. Another example is the theory of “nature, flavor, and meridians” in Chinese medicine. It seems boring to read, but in recent years it has been initially revealed that it is not only a theoretical tool for Chinese medicine, but also an objective reality of the performance of Chinese medicine and its distribution characteristics in the human body. It can be seen from If. that the ancient family Qigong inner scene cannot experience it so finely.
因此，在一定意义上，可以把气功视为中医学的基础，只有打好这一基础，才能建筑起中医临床的高楼大厦来。
Therefore, in a certain sense, Qigong can be regarded as the foundation of traditional Chinese medicine. Only by laying a solid foundation can we build the high-rise building of traditional Chinese medicine clinical practice.
二、气功在中医临床中的地位
2. The Status of Qigong in Clinical Traditional Chinese Medicine
精深的气功造诣可使中医的诊、疗技术达到出神入化的境界。
Profound attainments in Qigong can enable Chinese medicine’s diagnosis and treatment techniques to reach a superb level.
《灵枢》中有“粗守形、上守神”之记叙，后世也有“草医刀（指应用偏方、单方的医生―多指“串医”）、“大医，,（指～般运用四诊、辨证论治的医生）与“明医”（指洞达气功，明了内景的医生）之说，但近代把“明医”:“守神”的医生不是斥为荒诞，就是看成可望而不可及。
In “Lingshu”, there is a description of “roughly guarding the form, and superiorly guarding the spirit”. In later generations, there were also the sayings of “herbal doctors” (referring to doctors who use folk remedies or single prescriptions – mostly referring to “string doctors”), “great doctors” (referring to doctors who generally use the four examinations and syndrome differentiation and treatment) and “enlightened doctors” (referring to doctors who are proficient in qigong and understand the inner world). However, in modern times, “enlightened doctors” and “doctors who guard the spirit” are either denounced as absurd or regarded as out of reach.
其实用气功诊治疾病，早见子《素问，八正神明论》术中把“守形，的医生与“守神万的医生做了比较，说；“形乎形，目旗眼多问其所病厂索之于经；慧然在前，不知其情，‘是日形。”
In fact, the use of qigong to diagnose and treat diseases was first seen in Su Wen, in which Zi compares the doctors who “guard the body” with those who “guard the spirit”. He said: “The body is the shape, and the eyes are the flags. Ask the doctor about the disease. The factory searches for it in the classics; the wisdom is in front, but the condition is unknown. ‘It is the shape.”
指出了“守形沙的履生iti过问病、切脉与分析，可以明了病机，但病在人休内究竞如何并不清楚。
It points out that “by observing the patient’s physical condition, taking the pulse and analyzing the disease, one can understand the pathogenesis, but it is not clear how the disease occurs in the human body.
Note: many characters on this page (121) are faint and indiscernible.
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又说：“神乎神，耳不闻，目叨心开而志先歹慧然独悟，口弗能言，具视独见破若昏，昭然独明，若凤吹云，是日神。”
He also said: “It is a supernatural being. The ears cannot hear, but the eyes can open the mind. The mind is already evil, but the wisdom is alone. The mouth cannot speak, but the eyes can see alone, and the darkness is broken. It is bright and clear, like a phoenix blowing clouds. This is the sun god.”
指明了“守神”的医生不用问病切脉，就能明了病清、病机，这属于气初的“犀照”之功，虽然对病情可以iiiJ若观火，但是却不能说出是怎样知道病人的所右病情的（关于用气功诊查疾病详了第十章）。
It is pointed out that a doctor who “guards the spirit” can understand the disease and its mechanism without asking questions or taking the pulse. This belongs to the “rhinoceros mirror” skill of Qichu. Although he can see the condition of the patient as clearly as if he were looking at fire, he cannot explain how he knows the patient’s condition (the use of Qigong to diagnose diseases is discussed in detail in Chapter 10).
如果说这样解释是曲解经文，那么再看《史记》中对扁鹊的描述：“扁鹊以其言饮是药，三十日，见垣一方人，以此视病，尽见脏腑症结，特以诊脉为名耳”（《扁鹊仓公列传》）。
If this explanation is a distortion of the scriptures, then let’s look at the description of Bian Que in Records of the Grand Historian: “Bian Que drank the medicine as he was told, and after thirty days, he saw a man from the Fangfang area of the wall. He used this method to diagnose patients, and was able to find all the problems with their internal organs. He therefore gave it the name of pulse diagnosis” (“Bian Que and Cang Gong Biographies”).
这不是神话，如此神奇的“医生”今日不乏其人，纪录影片《神妙的气功》中拍摄的儿位气功师〔笔者大都与之相识），诊察疾病的技能神妙到了令人难以置信的程度―若非亲见，必斥为荒诞。
This is not a myth; there are many such miraculous “doctors” today. The qigong masters filmed in the documentary “The Magical Qigong” (most of whom the author is familiar with) have skills in diagnosing diseases that are so miraculous that it is unbelievable – if you have not seen it with your own eyes, you would think it absurd.
如果说气功在中医诊断中的地位是重要的，那么在治疗上就显得更为重要了。
If Qigong plays an important role in TCM diagnosis, it is even more important in treatment.
中医治病手段不外药物、针灸，按摩，导弓卜一这些方法，除药物外都与气功紧密相关。
Traditional Chinese medicine’s methods of treating diseases include drugs, acupuncture, massage, and qigong. Except for drugs, these methods are closely related to qigong.
按摩（包括正骨）、导引的治疗效果取决于施术者功夫的程度已为人所熟知，就是高明的针术也是要应用气功的。
It is well known that the therapeutic effect of massage (including bone setting) and qigong depends on the level of skill of the practitioner. Even advanced acupuncture requires the application of qigong.
《灵枢・九针卜二原篇》说：“迎而夺之恶得无虚，追而济之恶得无实，迎之随之，以意和之”。
“Lingshu – Nine Needle Divination Second Origin Chapter” said: “To meet it and take it away must be empty, to chase it and help it must be real, meet it and follow it, and harmonize it with your mind.”
这里的“以意和之”一与后世《八法雪心歌》的若‘以意通经广按摩，，是一个意思。
The “harmony with the mind” here has the same meaning as the “use the mind to open the meridians and massage” in the “Eight Methods to Snow Heart Song” of later generations.
就是把气功的“以意领气”,“意到气到，，的功理用于针术，以医者之意通患者之经，从而收到针到病除之效。
对上述经文作这样的解释，际仅屡为笔者之实践所证实，而且在内经中可以找到相据。
This interpretation of the above-mentioned scripture has been repeatedly confirmed by the author’s practice, and can also be found in the Neijing.
如《素问．阴阳应象大论》中说：“善用针者……以我治彼……”《素问・宝命全形篇》则有进一步说明： “经气巴至，慎守勿失，浅深在志，远近若一。
For example, in Suwen. Yin Yang Ying Xiang Da Lun, it says: “Those who are good at using needles…use themselves to treat others…” Suwen. Bao Ming Quan Xing Pian further explains: “When the meridian qi arrives, be careful not to lose it. The depth depends on your intention, and the distance is the same.
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助说的是针刺得气后要聚精会神，刺之浅深不在针而在志，不必管病灶的远近，医者要意念一如。
What Zhu said is that after acupuncture, one should concentrate, and the depth of the acupuncture does not depend on the needle but on the mind. It does not matter how far the lesion is, the doctor should keep the mind focused.
总之唯以神气为使，重在以意引气，正是“上守神分，“上守机刀之所在。
In a word, one should use spirit and energy as the control, and focus on guiding energy with intention, which is exactly “guarding the spirit above” and “guarding the location of the machine knife above.”
这与内经强调的补虚泻实是针刺关键矛盾吗？否。
Does this contradict the Neijing’s emphasis on tonifying the deficiency and purging the excess as the key to acupuncture? No.
因为补虚泻实是通用之洽疗原贴,这里所谈的是运用这一原则以达到疗病目的洽木中有“守形”与“守神”的差别。
Because tonifying deficiency and purging excess is a universal principle of treatment, what we are discussing here is the difference between “guarding the form” and “guarding the spirit” in applying this principle to achieve the purpose of curing diseases.
对此，《素问・八正神明论》作了精辟的论述：“今末世之材也，虚者补之，实者泻之，此皆众工之所共知也。”
In this regard, Suwen Bazheng Shenming Lun made a brilliant statement: “For the talents of the last days, those who are weak should be supplemented and those who are full should be drained. This is known to all doctors.”
就是说．仅知补虚泻实还是一般的医生，而高明的医生J4是，“随应而动，和之者若晌，随之者若影，道无鬼神，独往独来”。
That is to say, a doctor who only knows how to replenish the deficiency and eliminate the excess is still an ordinary doctor, while an excellent doctor is one who “acts according to the situation, those who are in harmony with it are like a sound, and those who follow it are like a shadow. There is no ghost or god in the way, and it goes and comes alone.”
据了解，现在我国运用“气功针，者还是大有人在，而气功师凭气洽病，除痛苦于项刻，克症艘于无形……已为众人传为佳话。
It is understood that there are still many people in my country who use “qigong acupuncture”, and qigong masters use qi to cure diseases, eliminate pain immediately, and overcome symptoms without visible signs… This has become a good story among people.
从这个意义．匕 谓气功是中医临床之精粹，并非过誉之词。
In this sense, it is not an exaggeration to say that Qigong is the quintessence of clinical Chinese medicine.
综言之，中氏学说和气功是人类生命科学的两个重要组成部分，它们密切相关，彼此促进。
In summary, Zhongshi theory and Qigong are two important components of human life science. They are closely related and promote each other.
历史上医家对于气功的发展作出了重大贡献（见第二章）．气功实践不仅是中医理论的重要源泉，而且是中医的基础与精华。
Historically, medical practitioners have made significant contributions to the development of Qigong (see Chapter 2). Qigong practice is not only an important source of TCM theory, but also the foundation and essence of TCM.
在今天以及在未来的岁月里，中医现代化必将促进气功科学的发展；同时，也只有通过群众性的科学气功的实践和气功科学的研究，中医才能斌予现代科学的形态而实现现代化。
Today and in the years to come, the modernization of traditional Chinese medicine will certainly promote the development of Qigong science; at the same time, only through the practice of scientific Qigong on a mass scale and the research of Qigong science can traditional Chinese medicine be modernized in the form of modern science.
这就是气功与中医的历史使命。
This is the historical mission of Qigong and Chinese medicine.
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End of Chapter