PART ONE : OVERVIEW

　　While this world plunges into turmoil unlike anything seen before, and humanity suffers through the throes of imminent calamity, any one of us being whisked by airplane from the Eastern to the Western Hemisphere may take a bird’s eye view over any place the sun shines, and the humans grouped there will undoubtedly display various conditions of insanity, desperation, distress, misery, fear and weariness. Though expressed in various external forms, the inner sincerity of active spirit pursues its idealistic, mystical life within a religious sphere, seeking refuge and comfort for mind and body, the earlier to fulfill each person’s visionary goals and desires for justice. Therefore we can say that spiritual-oriented thinking with a religious cast is common to all types of people in our present world. This underlying traditional idea, that has always been present in mankind since the beginning, is the basic substance of religion.

　　當此世界演成空前悲慘的混亂狀態，人類遭逢末劫的厄運之時，吾人如乘飛機由東半球飛到西半球，用望遠鏡在天空鳥瞰，凡是太陽光線所能射到的人群中，莫不正在表現瘋狂、掙扎、呻吟、苦惱、恐怖、疲弊各種不同的姿態。雖然「形於外」之表達方式不同，但是「誠於中」的精神活動均在宗教範疇以內度其神秘或理想之生活，冀求身心得有寄托與安慰，可使各自之幻想目的與正義要求得以早日如願實現。所以現今世界上各色人等可說皆有宗教色彩之神秘思想，此種潛伏於自有人類以來之傳統意念，便是宗教之本體。

　　Historians tell us that traces of religion have been discovered dating back to the Stone Age. Religion has passed through millennia, and even now in our evolved society, our world of science, it still possesses pre-eminent authority. When we consider the power of this undying spirit to influence succeeding eras, we can grasp something of its great value.

　　據歷史家考察，在石器時代已發現宗教的痕跡，其能經歷幾千萬年，在此進化的社會，尤其在現今科學世界之中，宗教仍能具有無上權威。此種永久長存的精神，足以影響天下後世，而其價值之偉大，更可想而知！

　　Religion is an important element in the psyche of any ethnic group, and the advancement of religion can have an influence on evolution of a people or even on mankind. Since religious thought and spiritual leadership have the function of inspiring effort to build civilization, emergence of religion answers the need of its times. For instance, Buddhism arose to counter the rigid castes of Brahmanism, and thus taught equality and possession of buddha-nature by all beings. The Christian Martin Luther founded Protestantism to resist oppression by the Pope in Rome, allowing the liberation of European thought and ushering in Western civilization as we have known it for four hundred years. It is clear that the religion of each era must be in accord with that era’s needs. Precisely because of this, religion must possess an enduring spirit of renewal, without which it cannot become mankind’s traditional faith or maintain the validity of its lasting existence.

　　宗教原為民族中一種重要精神原素，宗教之改進可能影響民族乃至人類之進化。蓋因宗教思想和精神領導確有激發人心創造文明之功能，故宗教之產生是適應時代之需要。譬如佛教因反對婆羅門教之階級化而應生，所以主張「平等」與「眾生皆具佛性」諸說；基督教徒馬丁路得亦因反抗羅馬教皇之壓迫，而創新教，歐洲思想遂得解放，促成近代四百年來之西方文明。可知每個時代之宗教，必合每個時代之要求。職是之故，宗教必須具有常住不滅的革新精神，方能為人類之傳統信仰，而保持宗教本身的長存價值。

　　The truth of the universe is unlimited and inexhaustible. Though homo sapiens is the most intelligent animal, it can only understand within the sphere of awareness permitted by reason. Not even the “broad-minded and transformative sage” can build on the truths he knows to press beyond his bounds of knowledge. Thus many scientists and philosophers have set up diverse branches of learning. With their superior but limited wisdom they have frequently pondered and cogitated, exhausting their energy of thought, but in the end have not probed to anything near an ultimate understanding of the universe. Their worst flaw has been constraint within received notions of the mind-matter distinction, and thus their pursuit of extremes keeps them from searching deeply at the source. Thus in the end they must return to religion to conduct studies of spiritual essence, and to go on searching for a “realm of god”. But just as they reap their first gains and prepare to delve further, time passes them by; they must leave this world, and are not heard from again. Therefore, contemporary scientists, philosophers and religious leaders follow the tide of the times, each starting with the truths they know already and heading toward a synthesis of mind and matter, seeking to illuminate all truths as yet unknown, to establish coherent, correct ways of thinking, and find answers acceptable to all.

　　宇宙間之真理無盡無窮。人類雖是理智最高等動物，然而僅能了解理智所能見聞之直覺範圍，即是「大而化之之謂聖」的聖人，亦斷不能因其已知之理，而窮究出乎「知的極致」之外。是故過去許多科哲學家分門別類，以其有限之優越智慧時常玄思冥索，殫精竭慮，終未能探出宇宙相當究竟。其最大缺點，即是囿於心物之分的成見各走極端，未能探本窮源。所以最後仍得回到宗教上來研討神靈之學，而向「神的境界」繼續探求，及其方有心得，正擬深造，而時不再來，與世長辭，遂亦湮沒無聞。因此，近年世界最新科學家、哲學家、宗教家亦均順應時潮，各本已知之理趨向於心物交相組合的途徑，以求發明「一切未知」之理，建立一致正確的思想，眾所公認的答案。

　　From early times there have also been religious masters in China who cultivated themselves arduously gained sagely revelation, including that of Taoism, with its teachings of spiritual penetration and response, and Buddhism with its insight into mind and realization of self-nature. However, being limited by their hidden practice and self-perfection, or perhaps teaching a favored few but failing to spread their marvelous message due to its profound subtleties, they regrettably had no great influence on the furthering of truth in ordinary society.

　　中國宗教家往古亦有以自身勤苦修持而得之神聖啟示，如道家之通靈感應，佛家之明心見性等法門，惟因限於潛修獨善，或雖現身說法化度有緣，但以妙義深微難期普遍，對於人間社會真理前途無甚影響，莫不引為缺憾。

　　The distance between Heaven and man lessens as the wheel of time advances. Whenever matters in this world do not yield to solution by intellect, we hope that communication between Heaven and man will be the path to illumine the truth. How may wisdom be applied to let the spiritual science of “sacred but unknowable mystery” flow together and develop over time with natural science? How to arrange for mediation between physical, corporeal bodies and the non-physical spirit-realm, to promote coordination of the metaphysical Tao with the world of physical objects? This will surely lie in properly grasping the principles of compatibility between science and philosophy, and in one’s own effort of cultivation and practice.

　　天人之間的距離是隨著時代巨輪在不斷的推進而縮短，世間凡有不能由理智解決之事理，吾人希望今後或可由天人交通之新途徑來求出真理。如何運用智慧使「聖而不可知之之謂神」的精神科學與現代自然科學長期合流發展，如何配以有形軀體與無形靈界媒介貫通，促使「形而上者謂之道與形而下者謂之器」互相協調，亦惟在善能把握科學與哲學之相配原理與自身之修持功夫。

　　The religion of each era must fit the intellectual needs of that era. Working from a time-transcending new realm for human life in the cosmos, arrived at by communication between Heaven and man, we have systematized these ideas and provided analysis to complete a work on Heaven-man unity and the equality of sacred and mundane entitled A New System of Religious Philosophy. In order to inspire later generations to turn toward universality, to explore the limitless, ultimate truth of Heaven and man, we must be ready at any time to contact and bond with the non-physical spirit realm, to exchange culture between Heaven and man. Therefore there should be a religion dedicated to this matter, so the ideal stage of man’s unity with Heaven may sooner come to pass.

　　每個時代的宗教必須適應每個時代的思想要求。由天人溝通所得超越時代的宇宙人生新境界，加以系統之整理分析訂為天人合一、聖凡平等的新宗教哲學思想體系。吾人為啟迪後世繼續不已朝著宇宙境界探求天人之間永無止境的最後真理，隨時須與無形靈界親和溝通，交流天人文化，所以應有獨立的宗教專司其事，以促進天人大同之理想時期早日降臨。

　　Without recompense there can be ethics but not religion. Without recompense, Heaven and man have no way to bond, and there can be no exchange of culture between Heaven and man. What most people recognize as recompense is the effect of the “bonding” and “harmonizing” forces discussed in this book. For Confucians, “good deeds call down auspicious things”; Buddhists have their law of karma; for Taoists, “blessing and disaster have no gate, people bring them on”. These are ways of speaking about the commonly recognized idea of spiritual recompense.

　　不談感應，便非宗教，而是倫理學；不談感應，天人便不得親和，天人文化便不得交流。蓋一般公認之感應性，即為書中所述親和力之作用，儒家之「作善降祥」；佛教之因果律；道家之「禍福無門，惟人自召」皆為普通感應性之說法。

　　For recompense and revelation there must be bonding force that reaches the level of je-chun (熱準, critical energy) before it can attract harmonizing force from the hoped-for counterpart. And how can bonding force reach je-chun? That depends on whether one’s thoughts dwell on goodness or evil. If what one dwells on (applies bonding force to) is good, the electropicity[e-tropicity] given off will be the yang (陽) type, which is light in substance and ascending, allowing it naturally to reach je-chun at which spiritual response can happen. If what one dwells on (applies bonding force to) is evil, e-tropicity of the yin (陰) type will be given off. This is heavy in substance and descending; it cannot attain the je-chun for spiritual response. Instead it attracts yin-type demons from the depths of space and brings repugnant evils. And the aforementioned requisite je-chun is the sincere heart of goodness. Truth is the sincere heart which is based on goodness. Thus all that it dwells on (bonding force) accords with Heavenly principle and the actual situation of man. Thus in the end it can win sympathy and communion with the “ultimate deity”. Thus the theory in A New System of Religious Philosophy (The Ultimate Realm) is a crystallization which arose wholly through the wholehearted sincerity its author Chi-ch’u [Absolute Beginning] gave to it, and the recompense of close bonds with Heaven. What is called the ultimate deity is the Founder of our religion and the supreme Lord over the universe, who is God; the Confucians speak of “purifying body and mind to serve the Lord on High”; Taoists honor the Jade Emperor of Heaven; Christians have faith in God, and Muslims worship Allah: all of these are the same God. The founder of our religion, who is God, is the sole Lord over the whole universe’s harmonons–its spirit essence–because God possesses special raydon force that regulates e-tropicity. That is to say God, as Supreme Mover maintaining the natural laws of the universe, possesses infinite capability to bestow thermal energy and light on every solar system, and in the same way maintains uninterrupted generation of the whole universe’s harmonons–its spirit essence. All active phenomena of the universe transpire in space defined by the unified combination of countless numbers of harmonons and electropons [e-tropons]. Harmonons, ruled by the law of attraction of opposites, move into and out of any objects. E-tropons, due to the law of like attracting like, become aggregated into passive, static objects. In the natural realm of unceasing production and change, where spirit and matter also go through unending cyclical processes, God in his dealings with Nature and matter has power to act on Nature and matter through intermediaries. God can also direct spirit intermediaries of various levels to apply divine force to “impel” or “uplift”. Chi-ch’u came to this realization while dwelling deep in the mountains, upon being enlightened to the cosmic realm.

　　夫感應與啟示的原理必須由親力達到「電熱和準」，方能冀引所想對象之和力，使生感應。至於親力，如何方能達到「電熱和準」，即在動念之善與惡為分際耳。如動念（親力）是善，則所放之電射為陽性，質輕上升，自然能達到熱準，發生感應；如動念（親力）是惡，則所放電射為陰性，質重下降，不能達到熱準，即無感應，而與大空間之陰性魔鬼相引，即得惡之反動感，故所謂熱準者，善之誠心也。真理係根據善之誠心，一切動念（親力）合乎天理人情，所以終能獲得「最後之神」的同情親和。因此新境界－新宗教哲學思想體系之理論產生全由奉獻新境界著者極初特殊之精誠而得天人親和－感應之結晶。所謂「最後之神」，即是本教立教教主大宇宙至高無上之主宰－上帝，亦即儒教所謂「齋戒沐浴以事　上帝」之　上帝；道教敬崇之　玉皇大帝；耶教信仰之　上帝；回教禮拜之真主－上帝。惟本教立教教主　上帝實為御統全宇宙和子－性靈之唯一主宰，因　上帝具有特種鐳力以操縱電力故也。就是說：　上帝為維持宇宙自然律之最高執行者，具有無窮盡之能量，施予各太陽系熱能與光，藉之維繫全宇宙和子－性靈之生生不息。蓋宇宙整個生動現象，本為無量數之和子與電子統一調和構成之空間，和子因受異引律之支配出入於任何物體之內，電子由于同引律之關係而結成陰靜之物體。在此自然界生化不息，精神物質同樣不滅之循環過程中，　上帝於自然與物質之間自有運用媒介自然與物質之權威，並指揮逐級神媒施用「壓」「挾」之神能力，此為極初靜居深山參悟宇宙境界的心得。

　　Chi-ch’u lost his father at an early age, but received his family’s traditional faith from his mother, who imparted it with great earnestness. She taught him that religious philosophy embraces the whole path to becoming an upright human being and raising up others. Later he was tempered by broad experience in serving society, and he was awakened to the meaning of human life. Upon meeting his teacher he pleaded to be helped across to the other shore. Often he was guided by an invisible spiritual force, which was a recompense given by enlightened beings and immortals who sent down yang rays from high-level space. These made his spiritual commitment grow daily more steadfast, and he resolutely put aside secular activities to pursue research in religious philosophy. He put the Tao into practice for the world’s sake, and served his country as best he could. When time came for seclusion in mountain forests, until The Ultimate Realm was near completion, his determination to forego possessions in zeal to seek a final answer, while holding fast to his resolve and resisting corruption by wealth and high position, being steadfast when in poverty and undaunted by worldly power, was surely due to the spiritual response of yang emanations from the cosmos. This was a bond with perfect ch’i (正氣) from Heaven, it was the work of spirit intermediaries who impelled, uplifted, protected and nurtured him. This was the force that impelled him to push bravely ahead, unable to stop himself. These spirit intermediaries are discussed in this book’s “The Third Theory of Godhood”.

　　極初幼年失怙，秉承家庭傳統信仰，慈母愷切薰陶，懍於立己立人之道，無不包涵於宗教哲理之中。繼而服務社會，飽經歷練，了悟人生，遇師化度，時有無形靈力之引導，這是高度空間仙佛聖尊驅使陽質射線給予我之感應，而促進道心日益堅定，毅然放棄塵俗活動，從事宗教哲學之研究，行道救世，隨分報國。直到歸隱山林，以至新境界行將完成之日，其能毀家精進探求究竟，始終抱定「富貴不能淫，貧賤不能移，威武不能屈」之一貫精神，實由此宇宙陽質射線之感應，即是天地間正氣的親和，也是神媒壓挾護植之力，這種力量驅使吾勇往直前，不能自已。此神媒者，即為本書所述之第三神論也。

　　Due to being impelled and uplifted continuously by spirit intermediaries over decades, Chi-ch’u was frequently inspired with sudden revelations. Thus in 1934 he went west under instructions from his teacher to the cradle of China’s culture (Hsi-an, Shenhsi), and there laid a foundation for teaching for the T’ien-te Chiao. Following this he travelled to T’ai-pai Mountain for a visit to his teacher’s teacher, Yun-lung Chih-sheng [the Venerable Cloud Dragon], who transmitted the Lord’s word: “Calamity will arise in the summer of next year, and hardship will befall your nation. Before the new moon of the Sixth Month, Chi-ch’u is told to leave office and take his family into retirement below White Cloud Peak on Hua Mountain. There he could offer prolonged prayers and watch over the gateway to the Northwest, in answer to Heaven’s wishes”. On July 2, 1937, five days before the Marco Polo Bridge Incident, he accordingly resigned from office and took his wife and children into seclusion on Hua Mountain. Thenceforth he lived in detachment and tranquility, revelling in the company of Heaven and being close to Nature. When the mood came, he would chant old poems, and sing loudly with the high cliff–his superior companions. Among mists and sunset clouds he would pore over books or foster his ch’i, and visit back and forth to talk of mysteries with sacred beings. In the cloud-covered back country, secluded in an ancient cave, he reached up to pristine cosmic ch’i and bridged the culture of Heaven and man; below he received it all into his body, a vessel of stillness, and elucidated truth of the cosmos. He revealed the origin and formation of celestial bodies, and how the substance of the universe is a oneness with dual function of mind (harmonons) and matter (e-tropons). Basing his discussion on scientific theory, he methodically addressed the ultimate questions of life, examining spiritual refuge, stages of striving, and the ultimate direction of the world. He opened the way for a new area of future study and introduced new and heretofore unknown religious ideas. He offered guidance for mankind’s striving on his rightful path, and he sought to realize the ideal of unity between Heaven and man.

　　第因數十年來，神媒對極初繼續不已的施行壓挾，致有時常突擊之靈感啟示，故于民國廿三年遵奉師命西至民族發祥之故都（陝西省長安）開拓天德教教基。繼上太白山探訪師伯雲龍至聖，乃蒙傳達　帝旨：「翌夏浩劫將興，國難當頭，命極初應于夏曆六月朔日前棄官挈眷，潛居華山白雲峰下，長期祈禱，看守西北門戶，以應天心。」爰於民國廿六年七月二日蘆溝橋事變之前五日，遵命辭官攜眷，隱居華岳，從茲淡泊寧靜，日與天遊－與大自然接觸；興來彈古調，高伴洪崖笑，煙霞中讀書靜參，聖凡間往來談玄，白雲深處，古洞靜幽，上接清虛之炁，溝通天人文化，下貫涵靜之體，闡明宇宙真理，揭發形成宇宙天體之始源，心（和子）物（電子）相配一元二用宇宙本體之由來，與夫生命之究竟、精神之寄托、奮鬥之階段、世界之歸途，依科學之理論分章究討詳加說明，開未來學術之先河，創空前宗教之新義，導人類努力之正路，求天人大同理想之實現。

　　Based on a realistic perspective, the teachings of this church are positive, aspiring, optimistic and engaged. Their purpose is to achieve understanding of a new realm of human life and the cosmos. They seek to open a new mental domain for human survival, and to help boost our world to a stage of peace and unity. Their key ideas concerning politics and world vision can be summed up as follows:

　　基於現實觀點，本教教義理論是積極向上樂觀奮鬥的，旨在認識宇宙人生的新境界，如何使人開拓生存競爭的思想領域，共躋世界於和平大同之境。茲將有關「政治性」和「世界觀」之要點剖論於後：

　　1. The waging of war has been going on for a long while, and people’s hearts are weary. If we still more negative, pessimistic religious thoughts, the popular mood will be discouraged, and people’s will-power will wither away. A nation of such people would inevitably be weeded out. It is necessary that people have an understanding of the cosmos to be optimistic and self-reliant in life, for they will see their times for what they are. They will battle for justice and fight against all demonic things. They will first seek means of personal survival, then work for the survival of all. Hence we call it “strive within oneself”. This is extended to saving one’s country, saving one’s people, and saving our world. This is the self-determination of a people.

　　一、戰事曠日持久，人心疲弊，若再以消極的悲觀的宗教思想灌輸常人腦際，則必使民氣消沈，意志頹唐，民族勢必演成天然淘汰，惟有認識宇宙，人生必須樂觀自強，認清時代環境，為光明正義而與一切惡魔抗爭，先求自身之生存，再謀大眾之生存，故曰：「向自己奮鬥」。推而廣之，即是救國家救民族救世界，此為民族自決。

　　2. “Giving one’s life for benevolence, risking death for justice” are certainly values admired by the Chinese people, but carrying the “martial spirit” and “perfect ch’i” to new heights still requires that they be entrusted to religious faith. Through the course of our lives if we understand how life begins, see into the crux of life and death, call forth our people’s long-standing virtues and hone a spirit of sacrifice for one’s country, then at the moment of danger we will know what we are called to do, and meet death bravely. After death our spiritual ch’i (harmonons) will be clear and pure, and so will live on forever as a carefree “freed spirit”. This is the spirit of a people.

　　二、「殺身成仁，捨生取義」固為民族美德；但「尚武精神」與「浩然正氣」之發揚光大，尚須寄托於宗教信仰。平時明瞭生命之來源，勘透生死關頭，發揮民族固有德性，砥礪獻身殉國精神，臨危自能深明大義，視死如歸，死後靈氣（和子）清明，必為逍遙自在之「自由神」，永存不朽，此為民族精神。

　　3. Human beings may differ from wise to mediocre to foolish, but this is only a difference in the e-tropons that constitute corporeal qualities. But harmonons, attracted by opposite force toward e-tropons, are one in origin. In an innate sense people can be called equal. The various environments of human life are not always produced or endowed by Heaven. They must come out of self-nurturance, self-esteem, and self-striving. This is what is meant by Mencius’ words: “What manner of man was Shun(舜, a sage); what manner of man am I? Someone who acts in such a way will be as Shun was”. Even the gradations of worldly authority–from Emperor and king down to duke, marquis, baron, baronet and commoner–are artificially imposed. It is possible to reverse them and win equal rank for all. Mencius’ words show how broadly applicable the above principle is. We must realize that all through the ages in this universe, only taking action can create things, or make them evolve and be renewed. Mankind is born into this world to act. It is important to amend our passive, procrastinating attitude and break away from wavering, discouraged thinking, so as to emulate the workings of celestial bodies in our active striving toward Heaven. Be steady and self-reliant in following the truths of Nature in the cosmos. Throw yourself into endeavor, apply yourself to learning, cultivate self-nature and body, and aim for life that is eternal. Seek the ultimate goal of equality between the sacred and mundane. This is the eventual promise of the principle of People’s Rights (human rights).

　　三、聖智庸愚各等人類，品質雖有區別，不過僅為電子構成肉體質量之不同，而其異引和子之來源則一，可謂先天本來平等。人生一切環境並非天生與天賦而來，必須自植自奮自愛而得。所謂「舜何人也，予何人也，有為者亦若是」。亦即所謂帝王公侯伯子男民乃是人為的，反之，人人皆可獲得平等之地位，於此足以證明上述之理論，莫不吻合。吾人須知古往今來宇宙間惟有「行」字方能創造一切，方能革新進化。「人之生也為行而生」，務須改變沉滯不進的態度，打破徬徨煩悶的心理，效法天體的運行，積極「向天奮鬥」，自強不息，循著宇宙間自然的真理，篤踐力行，潛心學養，雙修性命，以期永生永存，求得聖凡平等最後之目的，此為民權（人權）之始終。

　　4. As a fruit of “striving within oneself”, we should call upon everyone to carry on in the post-war world, to “strive with Nature”. After a major war such as this [WW II], the people’s livelihood will be in decline, and abandoned undertakings need to be resumed. Thus it will be time for international economic cooperation to concentrate our energies and allocate resources. It will also be time to help each other develop, increase production and construction. The important thing is to use Nature in a fitting way, so the land can offer up its wealth and resources can find their use. Then peaceful order can gradually be restored. Otherwise, if people are wrapped up in self-indulgence, they will not see Nature even though it is right in front of them. That is why we need to energize and inspire ourselves, to value the sacredness of labor. Look at the character “工” (kung). The line above indicates Nature, and the line below indicates matter. Between them is a line indicating human effort. Together they make a character meaning “work”. Thus anyone who is dedicated to co-existence and shared livelihood, who can strive with nature for the benefit of all, is really a “spirit intermediary” between Nature and matter. He or she is a spirit intermediary of the human world. This is what we mean by “labor is sacred,” and it is the true meaning of the People’s Livelihood[of the Three Principles of People].

　　四、由於「向自己奮鬥」之結果，進而倡導戰後世界共「向自然界奮鬥」。蓋大戰之後，民生凋敝，百廢待舉，故宜由國際經濟合作，集中力量，分配資源，互助開發，增加生產，積極建設，務期妥善運用自然，使能地盡其利，物盡其用，漸次恢復和平秩序；否則人心耽於安樂，忽視自然，故須激勵振奮，注重勞工神聖。蓋以「工」字而論，其上一畫為自然，下一畫為物質，中一筆為人力，合成工字。所以凡具有共生共存之心，能為大眾謀福利，而向自然奮鬥者，便是自然與物質間之「神媒」，即為人間之「神媒」，是故名曰：「勞工神聖」，此係民生之真義。

　　5. Working from these three strivings and from equality of the sacred and mundane, mankind’s noble aspirations toward altruism and shared livelihood can be aroused. An equitable code of mutual benefit (restoring shattered nations and sustaining an endangered generation) will obtain, thereby getting rid of quarrels among peoples. From this nations will advance to true freedom and equality. By degrees they will mutually assimilate and form federations on every continent. They will approve a head for their league of nations, to guarantee collective security. Thenceforth mankind’s ethnic wars will be gone forever. Peace will shine forth in this unified world; science and philosophy will flourish to their ultimate reaches. Yin and yang will attain lasting and harmonious equilibrium. There will be flourishing interchange from realm to realm, and beings will be joyful and carefree. Naturally there will be a “unity of Heaven and man”.

　　五、本此三奮及聖凡平等的思想啟發人類大公無私共生共存之高尚心理，實行平等互惠（興滅國繼絕世）之公法，根本消除各民族間的糾紛，由此進到民族真正自由平等，無形同化，組成各洲聯邦，公推國聯盟主，確保集體安全，人類種族間一切戰爭於是永遠消滅。和平燦爛，「世界大同」，進而科、哲昌明終極，陰陽永達和準，熙來攘往，極樂逍遙，自然「天人大同」。

　　Precisely for this reason, fulfillment of our nation-building and church-building ideals and the completion of our edification in the moral, psychological sense, all depend on the mutual influence and furthering of Heaven and man. It is our expectation that people in this world put their faith in common aims, and have consistent, undistorted understanding. Along the path that seeks cosmic truth and bridges cultures of Heaven and man, may scientists, philosophers and religious leaders throughout the world build upon what they have learned and charge ahead under the banner of “Equality between the Sacred and Mundane; Unity between Heaven and Man”. Breaking through the cosmic barriers of sacredness one by one, finding renewal in each day, they will reveal the final cosmic truths and fulfill the ultimate aims of the Third Era and Three Unities. [See Chapter VI, Sec.5]

　　惟其如此，吾人深願建國、建教理想的實現，心理與倫理建設的完成，皆有待於天人共同的督促邁進，期求世界各民族有共同信仰的標的，有一致正確的認識，並在探求宇宙真理，溝通天人文化之大道上，希望全球科學家、哲學家、宗教家張揚「聖凡平等、天人大同」之旗幟，本各已知之理繼續不已向前突擊奮進，一層一層衝破宇宙神聖壁壘，日日新又日新，揭曉宇宙最後之真理，完成三期三同之終極目標。