To ensure a long life, first make up for the deficiencies (Hu Haige)
My dear friend Mr. Li Yangzheng asked me to write some articles on health preservation, but I always declined because I thought I was not knowledgeable enough. It wasn't until recently that I began to feel that this was a very serious matter when I saw many people suffering from “qigong disease” seeking treatment at the hospital. After inquiring about the root cause, I found that it was due to people talking about “qigong” without knowing the basics of health preservation and prolonging life. However, the initial principles of life maintenance were widely discussed and publicized by my teacher, Mr. Chen Zhening, as early as the 1930s and 1940s. It is sad that people today do not understand and are repeating the same mistakes. I deeply sympathize with their suffering, and I will continue Master Chen's work. Moreover, to awaken the ears and eyes of the people of today is to do what is not done.
There are many different ways to cultivate the body and mind over the ages. Sometimes this method is suitable, sometimes that method is suitable. The important thing is to integrate and apply them without being attached to any one method. Recently, qigong practitioners like to hear simple formulas, and those who pass on the knowledge also tend to stick to rigid methods. They often ignore the principles and end up confusing right and wrong and putting the cart before the horse, which is most likely to mislead people. In the past, those who wrote books had their own purposes at the time, and they only sought to achieve their goals. They often focused on organizing experience rather than disseminating knowledge, and there was no need to restrict future generations to follow their words unquestioningly. Unfortunately, future generations are uneducated and can easily be misled. Today's qigong transmitters either adhere to a single book to teach people, or they specialize in a single method to help the world. They are confident in their beliefs and hold themselves in high regard, but in the end they are inevitably disappointed. Therefore, I believe that one should start by investigating the principles, to ensure that one understands the why and the how, so as not to be misled by the various Taoist texts and alchemical scriptures, and not to be deceived by those who pass on oral instructions in modern times. However, what I mean by the original principles is based on facts and inferences, and can almost be called laws, unlike the empty talk of others.
There are two main types of immortal work: sex work and destiny work. Some people advocate that you should first cultivate your sex and then your destiny. They mean that if you don't cultivate your sex purely, you won't get any results. If you cultivate your sex well, your destiny work will naturally be easier to accomplish. This is one theory. Others advocate that you should cultivate your destiny first and then your sex. They mean that destiny work has a limit, while sex work has no limit. It is advisable to first complete the finite and then devote oneself to the infinite. As long as one has a raft, one is not afraid of not being able to cross the river in the future, but one is afraid that if the raft is destroyed, one will never reach the other side. This is another saying. There are also those who advocate that sexual and life skills should be developed simultaneously, without prioritizing one over the other. I agree with this. This is because sexual energy is psychological in nature, while physical energy is biological. The mind can affect the body, and the body can change the mind. It can be seen that the mind and body are closely related, and it is impossible to clearly prioritize one over the other. Therefore, sexual energy and physical energy should be used simultaneously, and it is impossible to say which comes first.
Sex and fate are inseparable at the beginning, but since we have acquired the physical body and must try to preserve it, not letting it perish quickly, it seems more convenient to divide sex and fate into two parts. This is the difference between reasoning and arguing about matters, not the imposition of a law. Those who cultivate sex first respect the Northern School of tranquility, while those who cultivate fate often talk about the Southern School of grafting. The ancient so-called “Golden Elixir Dao” is actually the “Southern School” of yin and yang cultivation, as referred to in “San Tong” and “Wu Zhen”. This section has only been clearly explained by Master Ning in modern times, but not only are there not many people who know about it, even fewer dare to point it out if they do know. And the so-called “yin and yang cultivation” is quite different from what the so-called “masters of the rivers and lakes” teach, and the audience must not be confused.
However, the conditions for practicing the Golden Elixir Da Fa are particularly harsh. One cannot practice it without having the corresponding “wealth, partner, method, and location,” plus one's own great wisdom, care, and diligence. Now, for convenience's sake, I consider that you are bound by your occupations and have limited free time each day, which makes it difficult to delve deeply into sexual energy cultivation. Also, you are not young anymore, having expended much energy over half your life, and judging by your circumstances, you cannot escape this realm now or in the future. Therefore, the task of making up for lost energy is indeed a pressing matter for you.
To make up for losses, the world of marriage and childbirth and all the rewards, after the age of 40, most of the essence has been depleted, and some people are born with a deficiency. If the essence is not replenished, it will be difficult to make progress in qigong. Therefore, attention should be paid. The method: Every day, no matter what time it is (if you eat a full meal, you must walk slowly for 300 to 500 steps before sitting down), sit down, and loosen your belt. Once seated, exhale a mouthful of coarse, turbid air, then gather your attention at the center of your life (between the two kidneys, opposite the belly button) and focus on this point without paying attention to anything else. Do this every day for one to two hours, or more if possible. If you feel a rolling and throbbing sensation in the lower abdomen, send your attention to the yin-chi (the perineum point for acupuncture practitioners). Once you reach the yin-chi , and feel a throbbing sensation in it. Although it is throbbing, I don't care about it. Later, I feel more and more relaxed and my heart feels intoxicated. I feel that all the meridians and collaterals in my body are active, and I feel warm and comfortable as if I were sitting in the spring breeze. I also don't care about it. I just concentrate on dwelling in it with all my heart. Do not let your mind wander and become distracted, as this will greatly mislead you.
The breathing in and out of the mouth and nose is called external breathing, and it is the opposite of the action of internal breathing. When the air in the nose is inhaled, the internal breathing rises counterclockwise to the navel. When the air in the nose is exhaled, the internal breathing descends counterclockwise to the sea bottom. If you do this for a long time, you will naturally recognize the truth. I do not advocate doing anything else, just listen to the natural rise and fall, and there will be no harm. If you have the slightest intention of sending him up and down, then this internal breathing and my spiritual clarity cannot merge into one. The key is to avoid thoughts. Thoughts disperse the mind, and sitting with no thoughts is useless. In short, be sure that this body of the void and the illusory does not stray from the yin-chi point, and does not come out. After sitting for a long time, the mind will become white and the breath will turn into essence.
At first, you will get about 200 to 300 breaths, and gradually increase it to 500 to 600 breaths. You will gradually feel heat in the middle of the two waist bones and the lower abdomen. Those who are usually cold and have cold hands and feet will also feel the heat. Then the yang energy is transformed into yin essence. If this is practiced every day, it can make up for the losses over the years and lay the foundation for storing yang energy. Therefore, the method of making up for losses is the secret of extending life and adding vitality in the practice of tranquility. This method is not refining essence to transform it into energy, or refining energy to transform it into spirit, but rather refining spirit to transform it into energy, and refining energy to transform it into essence. Because people who are old and weak have no essence to refine, they have no choice but to rely on this method. After this step is complete, refining essence into qi and then refining qi into spirit is the way to progress.
Master Ning said: Immortal cultivators keep the Yinxiao acupoint secret, and warn that those who reveal it will be punished by heaven. If one knows this Yinxiao method of cultivating yang, one's kidney yang will immediately become strong, as easy as turning over a hand. However, it is inevitable that a person with an excess of yang will become lustful. This method is originally intended to prolong life, but now it is being used to promote lust, which is harmful to the world. Therefore, one must choose the right person to pass on the method. Second, one must be careful not to fall into the hands of charlatans who will stir up trouble and cause one to suffer.
Immortal cultivation is based on scientific experimentation. Whenever one discovers a deficiency in oneself, one should immediately take remedial measures. Whenever one discovers something related to longevity, one should pay attention and be cautious. The ancient immortals saw the importance of the relationship between breathing and life, so they developed breathing exercises, counting exercises, nose-gazing exercises, breathing exercises, and breathing exercises. They saw the importance of the relationship between vitality and life, so they developed well-chosen wells and springs, rainwater harvesting, jade nectar brewing, and stalactite and stalagmite consumption. They saw the importance of the relationship between sunlight and life, so they developed sun essence and moon essence harvesting, and morning vitality consumption from the east. . Seeing the importance of the relationship between exercise and life, there are therefore the Five Animal Sports, Ba Duan Jin, the method of passing through three barriers, and the method of turning the river car. Seeing that forests and springs can escape the heat, cave dwelling can protect against the cold, and the mountains can be far from the hustle and bustle, there is therefore the choice of a cave paradise. Seeing that eating meat is easy to cause disease, eating grains cannot prolong life, and eating cooked food often leads to early death, there is therefore the determination not to eat firecrackers. This is the entire academic study of ancient immortals. Today's people have not sung this tune for a long time, and the foolish have misinterpreted it for a long time.
Let's talk about the things that can be practiced separately.
First, the mind and breath are interdependent. The most important organ of our body is the respiratory system. If breathing stops, a person will die immediately without any delay. Therefore, the practice of breathing should be the first priority in the cultivation of life energy. The ancient immortals believed that what a person exhales is the breath nurtured by one's parents, and what one inhales is the breath of life from the universe. Therefore, the “Secret of the Sacred Treasure” emphasizes that one should breathe in more and breathe out less. It is evident that when a person is about to die, they only exhale and do not inhale. The air in the alleys and hutongs of big cities is mostly unclean, so methods such as breathing in and out, breathing in the air, and deep breathing are not suitable. The only method that can be used is the practice of mind and breath. Nowadays, people only know how to guard the orifices and pass through the barriers or breathe deeply and reverse their breathing. Few people pay attention to the unity of mind, breath, and spirit. This method is very simple: just let the mind follow the breath, and the breath will calm the mind. The effect is very significant, and it is the foundation of the unity of life and breath.
Second, nourishing food and drink. If an ordinary person goes without food and drink for a week, they will die of hunger and thirst. This is why food and drink are second only to breathing in their importance. This includes medicinal tonics, and refers not only to the three regular meals and tea each day, because the human body needs many substances that are not easily obtained from ordinary food. It also refers not only to ginseng and deer antler, but also to grains, cereals, herbs and fruits. However, taking tonics requires a high level of medical knowledge. If you blindly take tonics, it will not only be useless, but also harmful.
Third, exercise for the whole body. If you only know about tonic food and not exercise, then the organs will become sluggish and indigestion will occur. The tonic will not be effective, and it may even cause a serious illness due to congestion. Therefore, exercise should be supplemented. As the common saying goes, “tonic food is better than tonic medicine,” and “tonic food still requires exercise.” It is also true for life itself. The so-called whole-body exercise involves exercising the internal organs and nerves, not just the limbs. The aim of martial arts is to fight an opponent, which may not always be in line with the principles of cultivation. It is better to choose from ancient tai chi or modern gymnastics the postures that are in line with the principles of cultivation. The main focus should always be on exercising the spinal cord and nerves and the internal organs and viscera, with the limbs being an incidental and unimportant part of the exercise. The worst thing to avoid is learning to be a strongman or doing bodybuilding or sports for competition and winning medals. These kinds of fame-seeking and profit-grabbing sports are mutually destructive. Who can often achieve a win-win situation? I think the most widely popular is Tai Chi, which is most pleasant. It can be practiced by both the strong and the weak, and every movement is connected to every other movement. It also allows you to understand the principle of yin and yang complementing each other and develop the way of combat. It is gentle and relaxed, which brings out the beauty of the human body and is in line with the laws of natural movement. The more you become one with the universe, the closer you get to the ultimate state of nothingness. This is the internal strength of Taijiquan. Taijiquan is based on the principle of “loose and relaxed”, and this principle is not limited to Taijiquan!
Fourth, sit upright. The practice of mind-breath connection can be done while walking, standing, sitting or lying down, and it is not limited to sitting. What is meant here by sitting upright is that you must meditate in silence two or three times a day, without fail. Each session should last at least half an hour and no longer than two hours. There is no limit to how long you can meditate in silence, but if you force yourself to meditate longer than you should, it will be counterproductive. It is advisable to meditate after you have established a connection between your mind and your breath, after each meal, after doing gymnastics or tai chi, and after taking a short break from your daily activities. Being able to meditate in silence is already progress. It is not necessary to meditate and play tricks on the body at the same time, lest you add more than you need. The world hates it when there are often distracting thoughts that come and go in the mind during proper meditation, for fear that they will disturb the meditation. In fact, it does not matter. Meditation is not moving the body, and stopping thoughts is not moving the mind. These are two different things that should not be confused. Since we have to deal with worldly affairs and are always in the midst of dust and toil, how can we keep our minds from moving? It is enough to temporarily still the body. If the effort to still the body is continued without interruption over a long period of time, gradually in the future it will be possible to still the mind. This is not something that can be achieved in a short period of time. Stilling the mind and calming the thoughts is the nature of the work. Meditation can correct the ailment of being top-heavy and weak at the bottom that occurs in middle age and old age, and it can also treat the ailment of being impetuous. It is quite in line with the teachings of Laozi: “Empty the mind, fill the belly; heavy as a root, still as king of agitation.” The worst thing you can do is to try to impress people with your posturing, just like the showmen who perform flowery but superficial tricks to win applause. Although these tricks may win the applause of the crowd, they are not the basic skills that are actually needed.
Anyone who practices sitting upright is considered legitimate as long as they are not leaning to one side or the other, and are upright and straight from the belly up. However, all the muscles, tendons, and bones in the body must be completely relaxed, without any tension in any part. As for crossing or dangling the legs, clasping or unclasping the hands, opening or closing the eyes, rolling or relaxing the tongue, lowering the eyelids and watching the nose, etc., they are all unimportant. The world focuses on these small performances instead of studying the principles of meditation, so it is rare to see any progress after years of meditation. Even when the body or face takes on strange and terrifying or ridiculous shapes while meditating, they mistakenly believe that the practice is effective and spread the word everywhere, teaching others to do the same.
The above are merely minor health preservation techniques, far from the great achievement of immortality. What is valuable is the spirit of scientific experimentation and practical results advocated by Mr. Chen Yingning. I therefore urge people today to focus on the basics, consider the consequences, investigate the origins and examine the consequences, so as to avoid the disaster of “a blind man riding a blind horse and approaching a deep pool in the middle of the night”. Before his death, Mr. Chen Yingning often lamented that “a single leaf obscures the view of the whole forest” and was always worried about the drawbacks of “looking for a donkey while riding one”. Although time has passed, the lessons of the past are still a mirror for the present. It has been twenty years since the master passed away, and I am also old. The responsibility of reviving Xian studies should be entrusted to the next generation. Fortunately, today's technology is advanced, civilization is progressing, and there are many scholars studying Xian. If we really draw on the strengths of all schools of thought from the past and present, analyze and compare, discard the dross and retain the essence, and eliminate the false and retain the true, we can hope for fruitful results in the future, benefiting both others and ourselves, and a world of peace and tranquility, which would also fulfill the master's great aspirations.
欲保长寿　先补亏损（胡海牙）
前者挚友李养正先生邀余写些养生文字，余自思才疏学浅，故每每推辞。及至近来在医院诊病中常有 “气功病”者前来求治，方觉此事大为不妙，询查根源皆因不知养生延命妄谈“气功”所致也。然初步养命道理先师陈撄宁先生早于三、四十年代即已广泛讨论宣传，今人不察而重蹈覆辙良可悲也，余深悯其苦，即继陈夫子志，再而言之，以醒今人耳目，是为不作之作。
考历代修炼法门非止一途，有时此法适用，有时彼法相宜，贵在融会贯通而全不执着。近之学气功者每喜闻简单之口诀，而传人者亦仪传呆板之方法。对于原理往往忽略过去，以致是非莫辨、轻重倒置，最易误人。昔之著书者其在当时各有目的，彼只求达其目的而已，往往注重整理经验而非传播知识，原不必限制后人定须依从其说唯唯诺诺。可惜后人读书无识遂极容易被人所误。今之传气功者或执定一书以教人，或专守一法以济世，自信其坚且自视甚高，结果竟不免失望。故愚见主张先从坍究原理下手，务求明白其所以然，庶不至为各种道书丹经所误，更不至被近代传授口决者所欺。但我之所谓原以者，乃根据事实而推断，几乎可以称得定律，不像他人空谈玄妙。
仙家工夫分为性功与命功两大部。有主张先修性后修命者，意谓性功若不纯命功亦难得见效，假使性功做得好命功自然易于成就，此一说也；又有主张先修命后修性者，意谓命功有限量性功无限量，宜先将有限量者做完然后再致力于无限量者，只要留得筏子在不怕将来不能渡河，就怕筏子毁了即永无到彼岸之一日，此又一说也；更有主张性功与命功同时并进不分先后者，愚见亦赞成此说。盖性功属于心理方面，命功属于生理方面，心理固能影响到生理而生理亦能改变心理；可知心理与生理富有相互的关系，不能于其中显分轻重缓急，因此性功与命功亦当同时并用，不能说孰先孰后。
性与命在最初源头本不可分，惟吾人既有此后天肉体且须设法保存此肉体，勿使其速朽，姑将性功与命功分为两部比较不分者似为便利。是论理与论事之不同也，非强加定律。先修性者每尊北派清静，先修命者常讲南宗栽接。古所谓金丹大道实即南宗阴阳工夫，乃《参同》、《悟真》所指，决非清静孤修事也。此一节近代唯撄宁夫子明确讲过，非但知之者不多，即便知道敢于点破者更不多矣。而所谓阴阳工夫，比较江湖先生所传授者大有分别，观众不可不分明焉。
然而修炼金丹大法之条件特别苛刻，非有 “財、侣、法、地”相应，再加自己的大智大意勤勉方能修持，这里且不去谈它。而今为方便起见，考虑君等为职业所拘，每日暇逸之时间有限，对于性功颇难深入，又以年龄皆非少壮，半生精力销耗已多，以环境而论现在与将来仍不能跳出此范围之外，所以弥补亏损的命功在君等实为急务。
补亏损者，世人娶妻生育及一切酬应，年至四十以后其精气已耗损大半，更有人先天不足，若后天不补足精气则做气功难有进步，故当注意之。其法：每日不拘何时 (若饱食之后必须缓行三、五百步方可就坐)入座，腰带放松。坐定后，呼出粗浊之气一二口，即收心神于命门(两肾中间、肚脐对面)不事他顾专一于此，勿令念起他散。如此每日行持坐一二小时，或能多坐更佳，如觉两腰间辘辘跳动不已时，随即以意送入阴跷(即针灸家的会阴穴)，既至阴跷，又觉其中掣掣跳动，虽跳动我不要理它；嗣更觉浑身通泰心如迷醉，遍体脉络皆觉活动，暖溶溶如坐春风之中，我亦不理它。只自专心致志安居其中，如此凝定、跳止，万不可稍有邪念意淫，自误匪浅。
口鼻之息名为外呼吸，与内呼吸之动作正相反，鼻中之气吸入则内呼吸反迎而上升至脐轮。鼻中之气呼出则内呼吸反背而下降至海底如此情形，久久自然认得真切。我却勿去做他主张，只听他自然升降，则无弊病。若稍有意念送他上下，则此内呼吸与我灵明不能融化为一。其要紧处，惟忌念起。念起神散，虽坐无益。总之，务要此虚灵不昧之体归入阴跷穴中而不出，安居既久，则神白化气，气自化精。
初坐，约得二三百息，继渐加至五六百息，两腰之中及小腹，渐渐觉热，体素畏寒及手足素冷者亦觉其热。而后使阳气化为阴精。如是每日行持，以填补历年之亏损，并为藏阳之地步。故此补亏一法，是谓清静工夫中接命添油之秘诀也。此法不是炼精化气、炼气化神，乃是以神化气、以气化精。因为年高体亏之人，身中已无精可炼，故不能不借重此法。由此步功夫做完，而后再行炼精化气，方是进步之途。
撄宁师曰：神仙家每于阴跷一穴秘而不宣，且云轻洩者必受天殃。推其本心，非吝不肯传，盖人不论老少，若得此阴跷种阳之诀，其肾阳立能变弱为强，易如反掌。而阳旺思淫亦为常人所不免，此道本为寿世，今反用及助淫，是贻害于世也，故必择人而后传者一也。其二又恐落入江湖骗者之手，搬弄是非，致成落平原反被犬欺耳。
仙家养生本于科学实验，每发现吾身有不足处即刻速迷补之，每发现与长生有关处即刻注意谨慎。古仙见呼吸与生命关系之重要，因此遂有调息法、数息法、观鼻端法、吐纳法、服气法；见神气与生命关系之重要，因此遂有择井泉法、蓄雨水法、造玉浆法、服钟乳石髓法，见日光与生命关系之重要，因此遂有采日精月华法，晨起服东方生气法；见运动与生命关系之重要，因此遂有五禽戏法、八段锦法、通三关法、转河车法；见林泉可以避酷暑、穴居可以御严寒、深山可以远尘嚣，因此遂有洞天福地之选；见肉食容易致病、谷食不能长生、熟食每多夭折，因此遂有不吃烟火之志。此皆古仙家全部之学术，今人不弹此调久矣，而蠢者曲解之亦久矣。
再就其能行者分别言之。
第一，心息相依。吾人肉体上最重要之机关即是呼吸，呼吸若一断，人立刻死亡不能稍延时日，故命功当以呼吸工夫为首务。古仙以为人吐出者乃父母培育之气，吸入者乃天地生化之气，故《灵宝秘法》以多吸长、呼短少为要点。常见人将亡时只有呼气没有进气是其明证。大都市里弄胡同房屋中空气多半不洁，凡吐纳法、服气法、深呼吸法皆不可用，仅能做心息相依之工夫耳。今人做工夫只晓得守窍通关或深呼吸逆呼吸等等，若心息相依神气合一则很少有人注意。此法至简，唯心随息转，息绵心宁，法效甚宏，是性命和合之根基。
第二、饮食滋补。常人一星期断绝饮食，則饥渴而死，故饮食之重要仅次于呼吸。此条包括药饵补品在内，非仅指每日照例的三餐茶饭而言，因为人身有许多必需之物质在普通饮食中不易得着。又非只指人参鹿茸之属，五谷杂粮草芝果实皆有应用。但进补品须要有高等的医药知识，若一味蛮补非徒无益，而且有害。
第三，全体运动。徒知饮食滋补不知运动，则机关板滞消化不良，补品亦难得力，甚或壅塞而成大病，故当济之以运动。常言药补不如食补，食补尚需运动，以其生命本身而论也。所谓全体运动者，盖连脏腑神经皆要运动，不仅运动四肢而已。拳术之运动宗旨在对敌，未必尽都合于修养原则，宜于古代导引法或近代体操法中择其姿势合于修养之原则者行之。总以运动脊髓神经并五脏六腑为主，四肢不过附带运动并非重要。最忌者就是学做大力士及健美运动或为竞賽夺标之运动，此等争名夺利运动两败俱伤，何常有人已两利之效乎 ?愚以为流行最广泛者以太极拳最为宜人，既可不拘壮弱皆能实行，一动无有不动，又可体悟阴阳相济之理，生发技击之道。以其柔和舒展极尽人体艺术之美又深符合自然运动之规律。更加神气相依渐入虚无定界，此太极拳之内功也。察太极拳以“松空通”为不二法门，而松空通者又何拘于太极拳哉!
第四，端身正坐。心息相依之工夫凡行住坐卧皆可用功，不限定专在坐时行之。此处所谓端身正坐者，盖指每天总须有两三次静坐工夫，不可有缺。每次至少半小时，至多两个小时，入定者不限，如勉强延长亦有妨害。心息相依之后宜静坐，每餐饭后宜静坐，体操导引之后宜静坐，杂事之后稍加休息皆宜静坐。能静坐即是工夫。不必于静坐更在身中搬弄什么花样，以免画蛇添足。世人海厌恶正当静坐时心中常有杂念忽起忽灭，恐扰静功，其实没有关系。静坐是身不动，止念是心不动，乃两件事不可混为一谈。吾人既须应付世务，终日在尘劳之中，如何能使心不动 ?只先求暂时身不动为已足，若果身不动工夫长久下去勿使间断，将来渐渐即可做到心不动地步，此非短时间事也。心定念止就是性功。静坐工夫可以矫正中年年老以后的上实下虚头重脚轻之病，又可以对治性情浮躁之病。颇有合于老子虚其心实其腹，重为轻根、静为躁君之旨。最忌的是在静坐时于身体内搬弄许多花样，以求假热闹，就像江湖卖技之流所表演之花拳绣腿，虽能博得看众之喝采，却非实际基本工夫，识者所不取也。
凡习端身正坐者，只要不歪不靠、自小腹以上端正挺直即为合法，但周身肌肉筋骨要完全放松不可有一部分紧张。至于盘腿垂腿、握手放手、开眼闭眼、卷舌舒舌、垂帘观鼻等等皆不关重要。世人专在这些小节目上注意而不研究静坐之原理，所以静坐多年工夫却难得进步。甚至于当静坐时身体或面部显出可怕可笑之奇形怪状，彼等反误认为工夫有效验并且各处宣传教人如法炮制，可谓一盲引众盲也。
以上诸条仅是养生小术，远非金丹大业。所贵者乃是陈櫻宁先生所倡导之仙家讲科学重实验看实效之精神。遂劝今人重其本顾其末，查其源问其流，方避 “盲人骑瞎马，半夜临深池”之殃。撄宁先生生前每叹“一叶障目不见泰山”，常虑“骑驴找驴”之弊病，虽时过境迁古之鉴犹今之镜也。先生羽世已二十年，余亦列于老迈，振兴仙学之重仟当委于后来者。幸于今日科技发达，文明进步，研究仙学者甚众，倘真博采古往今来众家之长，分析比较，去粗存精，去伪存真，则可望来日硕果累累，利人利己，大同世界和平安宁，亦足陈先师之宏愿也。