Together, these ten sections develop a systematic vision of consciousness (yishi) in the science of Zhineng Qigong (djeneung gong). The central thesis is that consciousness is not an immaterial illusion but a special form of material movement, produced by the brain and the yi yuan ti, and capable of influencing both the body and the external world.

Section 1 – Consciousness, definition and role

Consciousness (yishi) is the distinctive mark of Qigong compared to ordinary physical exercises. It is conceived as a special form of material movement, arising from the yi yuan ti, a subtle substance derived from brain cells. The yi yuan ti functions as a three-dimensional mirror, capable of receiving, processing, and transmitting information. Consciousness therefore acts both on humans and their environment, opening the possibility of profound transformation through training.

Section 2 – Formation and development of consciousness

The yi yuan ti is formed at the embryonic stage, from the organization of nerve cells. Before birth, the embryo lives in an energetic uniformity, which creates an original yi yuan ti. After birth, the diversity of stimuli shapes an individual yi yuan ti, unique to each person. Consciousness evolves through stages: sensations, perceptions, sensorimotor thought, imaginal thought, and logical thought. Language is decisive: it enables the passage to abstract thought, marking the specificity of human consciousness.

Section 3 – Internal and external consciousness, guiding role

Qigong practice involves turning consciousness inward: first toward the body and qi, then toward direct perception of the yi yuan ti. Consciousness is presented as the highest form of material movement, guiding life. Its functions are threefold: increase physical strength, transform the body’s matter, and regulate reactivity to stimuli.

Section 4 – Influence of consciousness on health and illness

Consciousness modulates the intensity of reactions to stimuli. Fear or belief can amplify pain or cause illness, while calmness and confidence can support healing. Thus, it is not external causes that determine illness but the inner environment of the patient. Consciousness can also act on external matter, as shown by experiments in psychokinesis.

Section 5 – Yun yong yishi, active use of consciousness

Consciousness must be used actively (yun yong yishi), not passively. Qigong history has seen different methods:

• Xujing (emptiness and tranquility),
• Daoyin (guiding qi, body, breath, or sound),
• Yishou (focused concentration on a point).

Yishou is divided into internal concentration, purely mental concentration, and concentration through light. Its principles are: holding without rigidity, being present/absent, gathering/releasing, merging with the object. These practices lead to functional, physical, and energetic transformations.

Section 6 – Importance of clear intention

Unlike ancient methods focused on emptiness, Zhineng Gong emphasizes clear, directed intention. Yishi must be aligned with the universal law of sheng jiang kai he (growth–decline, opening–closing). Three models are distinguished: uniting mind and qi (shen yu qi he), mind and movement (shen yu xing he), mind and sound (shen yu sheng yin he).

Section 7 – Concentration, sound, and managing distractions

The unity of mind and body prevents rigidity. Sound guides qi but must follow the law of opening–closing. Concentration in Qigong (neixiang) condenses scattered thoughts into unity, without requiring absolute emptiness. Distracting thoughts (zanian) are normal; they must be acknowledged and redirected, not feared. Yishi plays a vital role in healing, directing qi toward diseased areas.

Section 8 – Attitude toward illness

The practitioner must cultivate inner peace (“xin si shen huo”) and guide qi with determination. Every illness is reversible if balance is restored. The shen must lead, and practice must follow kai he. Observation (neiguan) complements active intention by perceiving without intervening. Yishi should also permeate daily life in every gesture.

Section 9 – Illusions and dangers: zhen wang xiang gong

Special abilities can lead to illusions and projections (seeing Buddhas, traveling to heaven). This phenomenon, zhen wang xiang gong (conflict between true and false), arises from consciousness itself. It must be recognized as illusion and not mistaken for external reality. Traditions (Buddhist, Taoist, Confucian) have long warned against confusing visions with real entities.

Section 10 – The materiality of consciousness

Consciousness is defended as a form of matter, consistent with dialectical materialism. Engels and Lenin already stated that consciousness is a form of material movement arising from the brain. Qigong experiments (telekinesis, distant healing) confirm this. Consciousness is essentially an informational process, capable of condensing into energy. It is not energy itself, but information that can generate energy. This monist view, far from dualism, integrates Qigong into a coherent scientific and philosophical system.