Having looked into the spirit realm, one may now ask: Is there any way for humans to make connection with this realm? The answer is that cultivating bonding and harmonizing forces (sympathetic force) is sufficient.
Bonding and harmonizing forces are an attraction of opposites as an effect of e-tropicity. This is because human thoughts are an emanation of e-tropicity. If these thoughts are emitted in a disorderly manner, they will go in all directions and end up as nothing. When given focus by mental concentration, with time they will cause an response in the e-tropicity of what is focused on. The two kinds of e-tropicity interact, and a harmonizing force arises. Thus if what A’s thoughts emit is yin e-tropicity, this is a bonding force. This bonding force focuses on its object, and the yang e-tropicity in its object attracts it (attraction of opposites), which produces harmonizing force. Therefore, there have been ideas of mind-to-mind response since ancient times. In our religion and in Christianity there is prayer. Confucians have their sacrificial offerings “make offerings as if spirits were present”. Taoists and Buddhists chant scriptures and say mantras. All are examples of spiritual response. But in order for sympathetic forces to arise, these must be done with an utterly sincere heart. Only by praying devoutly, pouring one’s spirit into it and concentrating each thought, can one’s e-tropicity reach a certain je-chun [critical energy] and be emitted. This is what is meant by “sincerity creates efficacy.” Otherwise it will end up ineffective. It is not that the spirits lack efficacy, but because one is not sincere. In the whole universe, only sincerity is the most precious. The origination of sympathetic force is nothing but a physical result of sincerity.
A. Sympathetic force between human beings: Let us illustrate this with a brief evidence. As discussed earlier, the e-tropic substance contained in human harmonons is actively firm, congenial and compassionate, while the e-tropic substance in e-tropons is passive, malicious and intractable. Also, the e-tropicity emitted by harmonons is spontaneous, without ulterior motive, intuitive. The e-tropicity emitted by e-tropons is to gain something; it is unnatural and on purpose. Thus thoughts that one entertains for a purpose are mostly yin e-tropicity, what we call a bonding force. If one person seeks something from another, he will give off pleading, expectant e-tropicity. Once such yin e-tropic emanations are directed toward their object, if the other party responds with force of compassion and kindness, this will be a yang emanation, which will set up an attraction of opposites. This person will thereby get the hoped-for sympathy or help. Conversely, if the other party also responds with yin e-tropicity, then like will repel like, and the person will sense a slight or insult. There will be no sympathetic force. Another example is a butcher slaughtering a sheep. Though the sheep may bleat pitifully, the butcher has killing on his mind. The e-tropicity of both man and sheep is yin, so no harmonizing force can arise, and the sheep must be butchered. On the other hand, if the miserable wails of an animal (bonding force) arouse human sympathy, emotions of pity will arise from interaction of the animal’s bonding force and the human’s harmonizing force. This can be simplified to the following formula:
(1) Bonding force + bonding force = bonding force = like repels like
(2) Bonding force + harmonizing force = sympathetic force = attraction of opposites
(3) Harmonizing force + harmonizing force = opposing force = cancelling out of energy
Thus the relation of bonding force and harmonizing force among human beings is same with the Buddhist notion of yin-yuan(因緣)[causal affinity]. Suppose that A gives generously to both B and C, the following results can occur:
B receives A’s gift and is moved (bonding force): a cause is present. C is not moved (no bonding force), and there is no cause.
Meanwhile, A’s giving is done intentionally. Being aware that he is giving, his harmonizing force arises. This harmonizing force and B’s bonding force attract each other, giving rise to affinity. But C is unmoved by A’s giving. Though A has the intention, on C’s side there is no cause, so there is only bonding force with no response. The affinity is not established. Thus the principle is as below:
If cause is present on both sides, then affinity is formed. If the cause is not present on one side, affinity is not formed. Mutual response between good notions is different than response between evil notions, and therefore there is a distinction between casual affinity and harmful affinity.
If the two sides attract each other with ill intent, a harmful affinity is thus formed; two good intentions attracting each other form a casual affinity. One good and one evil do not form a casual affinity. If one side has evil notions and the other still responds with good, the e-tropic substance emitted from the good is buoyant (being emitted from harmonons) and rising, while the e-tropic substance emitted from the evil is heavy and sinking. The two being in a state of imbalance, they do not form an affinity. Thus the relationship of bonding to harmonizing forces can be expressed by the following overall law:
Individuals cannot form affinity unless they exist in a state of balance. This is because their harmonon and e-tropon emanations do not reach je-chun, and cannot transform.
B. Sympathetic forces between humans and harmonons: Bonding and harmonizing forces that arise between humans are not a difficult matter. More advanced are the bonding and harmonizing forces that arise between humans and harmonons. This is a response of casual affinity between the physical and the non-physical. Here let us first discuss the bonding and harmonizing forces which can arise between humans and free harmonons. Suppose a woman prays night and day that the soul of her deceased child will come back to be reincarnated. From the woman’s side a bonding force will certainly be emitted toward the locus of that harmonon. If the harmonon yearns for the mother at the same time, then a harmonizing force will arise which can draw this harmonon to the woman’s location, where once again become it will become her child. But if the harmonon has no wish to respond, the woman’s bonding force will be cast into space without effect. And even if there is an effect, it is extremely difficult for anything to be accomplished. This is because the intentions of harmonon are confused, and behavior is ungoverned. It is not easy for harmonon to link up with e-tropicity of living persons. As for interactions where there was no family relationship, this is even harder. (Family relations usually involve e-tropic substance with the same qualities.) Confucians, when they make their sacrificial offerings, also emphasize family relations. (Yin e-tropicity emitted by the celebrant is similar to e-tropic substance in the harmonons offered to).
C. Sympathetic forces between humans and deities: Next are the sympathetic forces between humans on one hand and freed spirits, deities or buddhas on the other. The difference between freed harmonons and deities or buddhas is the relatively greater powers of the latter. Deities and buddhas are not only free, they can also approach humans by their own choice. Thus humans need only nurture their bonding force till it reaches a certain je-chun, then they can attract the harmonizing force of deities and buddhas. When such a person passes away, the deities or buddhas will descend to the vicinity of the isothermal zone to receive him. Using e-tropic force they will lift him to his proper place. Christians wish to go to Heaven, and Buddhists seek rebirth in the Western Paradise. If their thoughts are sincere, they can draw harmonizing force from Jesus or Amitabha and be taken up to that place. Though the idea is wondrously mysterious, the principle is quite simple. It is merely an attraction between differing e-tropicity of bonding and harmonizing forces. As for those with attainment in spiritual practice (see “Tempering of the Spirit” below), relying on one’s own power in seeking the sacred realm is different than seeking help from an outside force with which one bonds.
This being so, methods for humans to nurture the bonding and harmonizing forces between themselves and higher beings fall within these three types:
1. Do deeds of merit and virtue in this world, and become a freed spirit after death.
2. Increase one’s bonding force to attract harmonizing force from the deity or buddha that one wishes to approach, and thereby ascend to a higher realm.
3. Temper the spirit and seek to arrive at a new natural environment after passing away. By relying on one’s own strength one will enter different post-death realms, permitted in accordance with different attainments in spiritual practice.
D. Narrowing the gap between Heaven and man: Based on the above discussion, it is plain that the endeavor of human beings in their physical bodies to interact with the non-physical spirit realm has truly been going on since ancient times. However, human knowledge in the past was more oriented toward individual cultivation and mystic philosophies. It has not yet been pursued systematically. Time has brought great advancement in the sciences, and discoveries in acoustics, optics, electricity and chemistry have gradually revealed truths of the cosmos, gradually securing the road to further communication between Heaven and man. In the future, as science and philosophy advance in unison, more will be gained with less effort. This will hasten the advent of unity between Heaven and man. We are watching expectantly for this, and working to realize it.
A brief account of methods for Heaven-man communication is given below, with hopes to initiate a move toward scientific improvement: Mediumship of the planchette, mediumship of light, mediumship of the pen, auditory mediumship, spiritual healing(cosmic ch’i healing), and quiet contemplation.
1. Mediumship of the planchette: Mediumship of the planchette is receiving a broadcast from the spirit realm to the human world. The spirit-medium is the transmittal force, the planchette localizes the e-tropic force, and the deity serves as the broadcasting force. Transmitted force (bonding force) reaches out to the broadcasted force (harmonizing force) above. The two stimulate each other, initiating e-tropic kinesis in the planchette. Thus, it must draw on a person’s bonding force before the harmonizing force can have an effect. Given one side in isolation, this will not be possible. The person who acts as transmittal force (the spirit-medium) must meet the following conditions to qualify: (1) It is best that the medium is a virgin child (due to the relative strength of e-tropic substance in a child’s harmonons); (2) The medium must have personal qualities of devotion and constancy; (3) The medium must have a certain degree of intelligence, or the effect is not likely to be significant (like Fig.15).
2. Mediumship of light: Mediumship of light is a movie beamed from the spirit realm to human beings. The medium of light serves as the crystalline force; the lightscreen is the deflecting force; and the deity is a projecting force. The principle is that of attraction of like to like. That is, factor-X and oxygenic essence in the medium’s harmonon mix to become bonding force (yin e-tropicity). On the other side, factor-X and hydrogenic essence from the spirit realm join to make harmonizing force (yang e-tropicity). The two combine into a hydrocrystalline matrix. Thus it can deflect the light from the screen to be perceived by the eye. (Hydrogenic and oxygenic essences are the precursor substances of aqua essentia. X is an e-tropic element. The three elements go together to make a crystalline matrix that deflects light to the eyes, like Fig.16.)
3. Mediumship of the pen: This is similar in principle to that of the planchette, but more difficult in practice.
4. Auditory mediumship: This is also a transmission from the spirit realm to human beings. The principle still needs to be verified.
5. Spiritual healing: This is accomplished by adding the effect of human-divine sympathetic forces to the sympathetic forces between humans. The key is that both patient and healer need to put forth the utmost sincerity. Only then can it reach je-chun and take effect. Otherwise it will be ineffective. This is shown in Fig.17.
6. Quiet contemplation: Quiet contemplation is sitting meditation, as in Ch’an (禪), carried to the highest level. It proceeds through settling, quietude, tranquility, and reflection to the true realm of attainment. This is what Taoists call “penetrating into spirit” and Buddhists call “seeing one’s original nature.” Only at this stage can humans communicate directly and by their own power with spirits. But such sudden enlightenment requires profound practice in quiet meditation. There is no other way to experience it for oneself.