Section 4 : Tempering of the Spirit

　　Since ancient times religious believers have long grappled with a difficult mystery, and that is how to hold fast, in this present body, to the endless work of tempering the three treasures: essence, ch’i and spirit. What should the path of such tempering be? It lies in purifying the heart and reducing desires. It lies in settling, quietude, tranquility, reflection, and attainment, by which one can reach the wondrous stage of perfection. This is the way for life to seek its homeward road, so it may become eternal, shared life. Such a secretly transmitted spiritual practice, a self-cultivation and self-creation which starts with matter and returns to Nature, is what Taoists call “meditation in stillness” and Buddhists call dhyana or Ch’an meditation. Ordinary people know it as “sitting meditation”. Getting at its source, it is the study of self-nature and the living body. But in our world the ones who understand its true significance, who steadfastly devote themselves to practice and press forward with diligence, are few and far between. Most cannot get a thorough grasp of principles by which matter fits into Nature, nor can they utilize the great Way that leads back to the source. Thus they cannot get interested and do not keep up their practice. Here I will reveal my actual experience over several decades, and attempt to elucidate the truth of it. My analysis proceeds from stage to stage, with clear and simple explanations, and is offered for verification by persons of understanding.

　　古往今來，宗教家所認為傳統的憂難神秘，即是如何把握現實軀體自強不息的鍛鍊「精」「氣」「神」三寶。鍛鍊之道為何？在於清心寡慾定靜安慮而達於至善妙境，以求生命之歸途，俾得永生共生。此種自修自創由物質而返自然的修養秘傳工夫，道家謂之「靜參」，佛家謂之「參禪」，亦即世俗共知的所謂打坐。究其本原，性命之學而已。但舉世能明瞭此中真諦而有恆心有毅力堅苦進修力行不輟者，實不多覯。蓋未能徹底了解自然與物質相配之原理，與夫如何運用返本還原之大道，是以不感興趣，無恆修行。茲將本人數十年之實地經驗與個中真相略為闡發，依次分析，淺顯說明，以資高明者之參證：

　　1. Beginning with fundamentals: To do quiet sitting one must curb one’s physical desires and purify one’s heart. Let there be no distinction of self and other. What one does is sweep away every last delusory thought and vulgar consideration. Enter a trance, go along with Nature’s workings, and be in union with Heaven. At this time your bonding force will strengthen, and e-tropic light will radiate through your body. You will be carefree and at ease. Soon you will come to a state of lively possibility, knowing but seeming not to know, aware but seemingly unaware. Should you fixate ever-so-slightly on a form, or subconsciously guide the direction for ch’i, obstacles will arise and you will go against Nature.

　　一、初學基本智識—靜坐必須寡慾清心，無人無我，一切妄想俗慮概行掃除盡淨，渾渾噩噩，順其自然之運行，以合天體。此時親力增強，電光透發，瀟洒自如，便到似知不知，似覺不覺的活潑境界。若稍加著相，或強用潛意的導引，便生障礙，即違自然。

　　2. Embryo of ch’i: That which makes up your subtle essence is neither white nor black, partaking of both yin and yang. It is an ultra-yin sublimation within yin and yang e-tropons. Ch’i is an ultra-yang heat flow produced after high-level e-tropic substance from harmonon blends with bodies of static e-tropicity. Thus the circulation through the body of subtle essence and ch’i expels the ultra-yin etropic impurities (yin-ch’i). These are blended and circulated naturally, using ch’i to draw forth essence, and using blood to move the ch’i. The process moves through boundaries of each physiological orb, and it penetrates throughout the body. Thus the yang e-tropic substance (ch’i) draws forth yin e-tropic essence (subtle essence) and transports it everywhere in the body. A blending process is initiated; swiling currents interfused. After building up through many e-tropic conjunctions, with persistence over time and renewed beginning at each cycle, an embryo of ch’i will naturally be formed. And because it has established a certain cyclical pattern, the normal circulation of blood and ch’i will also lend itself to this formation. This practice is what Taoist scriptures call seizing the dragon and taming the tiger, or drawing out the lead and blending in the mercury. It is also the stage of transmuting subtle essence into ch’i. In most Taoist scriptures there is an excess of abstract terms for essence and ch’i, so I have analyzed and arranged them as follows:

　　二、氣胎—「精」之成分為非白非青半陰半陽之質，是陰陽電子中的至陰精粹。「氣」為和子中一種高等電質與靜電軀體交流後所發生的至陽熱流。是故精氣的運行在排去人身中的至陰之電渣（陰氣），自然交流運轉，用氣引精，用血行氣，過關通節，貫通週身。此即是陽電質（氣）來引陰電精（精）輸運全體，發動交流，抱合激盪，經過多數的電化湊合，久而不懈，循行復始，自然凝聚成為一種氣胎。蓋因其已成為一定的循行常規，故此平時氣血流行，亦復如是。此即丹經所謂擒龍伏虎抽鉛調汞的功夫，亦即煉精化氣的時期。一般丹經關於精氣一類抽象名詞過多，爰特整理分析如次：

　　精—虎—鉛—水—坎—玉兔—姹女—木母—陰—電精
　　氣—龍—汞—火—離—金烏—嬰兒—金公—陽—電質

　　3. Electropic embryo: The workings of the ch’i embryo are driven by an interplay of e-tropic substance and essence, each giving rise to the other. They come against one another in a spontaneous interaction, neither too quickly nor too slowly, as yin-ch’i gradually disappears. Gradually they transmute into an e-tropic embryo. At such a time one’s intentions are pure and whole. At the extremity of stillness, movement arises; the spirit is held in and breath is suspended. This draws cosmic ch’i from vast space to join in a harmonious interchange. Only then can true water constantly rise and true fire constantly descend. Cosmic and bodily ch’i intertwine, rising and falling in a cycle. Attunement is constant within, and non-being is transformed into being. Yet the profound heart of this mystery cannot be described with words: it must be verified by one’s own practice. One finds realization and enlightenment on one’s own.

　　三、電胎—氣胎的運轉，全憑電質電精的驅轉輪迴，相互磨擦，自然交通，不急不緩，陰氣漸消，逐步化為電胎。同時心意純一，靜極生動，歛神伏息，引得大空之炁調濟親和，始能真水常升真火常降，氣炁絪縕，循環升降，常濟於中，自無化有。惟此個中奧秘，不可以言語形容，必須躬親體驗，自覺自悟耳。

　　4. Embryo of cosmic ch’i (sacred embryo): Among the elements of an cosmic ch’i embryo, as in Buddhist sarira and Taoist “golden elixir,” chemical analysis will show that raydon is present. Due to mutual attraction of the e-tropic embryo and cosmic ch’i from vast space, a transformation ensues. This is because the ch’i contains thermal energy and highly yang e-tropicity. The e-tropic embryo which is formed within also contains thermal energy and e-tropicity. But this e-tropicity, when juxtaposed with the highly yang sort, drops down to the yin polarity. The two opposite charges attract and have impact on one another to produce heat. When heated to a seething mass this becomes cosmic ch’i which contains raydon. This raydon congeals into granules clustered at the tan-t’ien [alchemical field, below the navel]. This will become the embryo of cosmic ch’i, also called the sacred embryo. But when this cosmic ch’i embryo first coalesces and takes form, it is still weak. Its composition still includes a small amount of e-tropic substance, and it is still static. It cannot function to full effect. Thus it needs regular fostering with warmth to expel its e-tropic substance, make it transmute to pure yang, and help its maturation as a cosmic ch’i embryo. The raydon possesses inherent attractive force and adamantine intensity. There is nothing it does not transform with its influence, which is pure, upward-rising and rapid. It continues to attract and join with cosmic ch’i from vast space. The two react to become a raydon body, wondrous in both physical form and spirit. When one achieves a spiritual breakthrough to this, it will ascend from the roof of the skull. One can choose to hold it in or release it, to let it come and go as one pleases. Taoists call this the “birthing of yang spirit”. Buddhists call it “seeing into one’s own nature”. This is the appearance of the true self (transmuted self), a transmutation of one’s original bodily frame engendered by bodily and cosmic ch’i. From this point one works to transmute spirit back to the source, to consume oneself with true fire. The fleshly body falls away and the true self endures. This is the power of raydon, the marvel of matter returning to Nature.

　　四、炁胎（聖胎）—炁胎結構要素，即如佛家的舍利，道家的金丹，分析化驗其中皆有鐳質。蓋電胎與大空之炁相引而行，即起變化。此因大空之炁內中含有熱性與多陽電性，而本身所化電胎之內亦含熱性與電性，然此電性與多陽電性相比，即復變降而為陰質，二性異引交相磨擦，由熱化沸，由沸化炁，即含鐳質。由此鐳質凝為多數小丸聚於丹田成為炁胎，亦曰聖胎。惟此炁胎自凝結成形之後，力量尚覺孱弱，因其本體尚含有少數電質仍為靜態，不能健全發生作用。故須時加溫養，以排其電質，使其成為純陽，助長形成炁胎的發育。但此鐳質本身含具引力及一種剛中之銳炁，無所不化，輕清上昇，速度迅疾，繼續引來大空之間的大炁與之配合，雙方立起作用化成鐳體，形神俱妙。一旦豁然貫通，即從泥丸沖舉而出，收縱在我，來去自如，道家則曰「陽神出胎」，佛家則曰「明心見性」，此乃真我（二我）之出現，亦即原來軀體氣炁孕育之化身。從茲煉神還虛，真火自焚，瓦解肉體，真我常存。此乃鐳之威力，亦為物質而返自然之妙用。

　　At present, The Ultimate Realm has become a teaching text in our church. In order to elucidate the Lord of Heaven’s cosmic Way, our Church is adding the idea of the raydon embryo to this section, as an expansion of the teachings. Moreover, it explains the ultimate aim of an enduring, true self and eternal shared life.

　　時至今日，「新境界」已為本教教義，本教為闡明天帝宇宙大道，特在本節再加入鐳胎新觀念，以為教義之擴充，並說明真我常存，永生共生之終極目標。

　　5. Raydon embryo: A raydon embryo is a concentration of the universe’s great motive force and energy. It is attained by further cultivation of a sacred embryo. In any instance where radiation of e-tropic force reaches an extremely high energy level, the e-tropons will undergo intense excitation and become radioactive. This is what is called a thermonuclear reaction, and what Taoist alchemy calls “fostering by warmth”. This is a further refining of the small raydon granules, a further purification. When it reaches a certain point they concentrate into a sacred embryo. The sacred embryo is like the body’s generating plant. It can store certain quantities of energy, and it can emit energy. But if we unceasingly develop this generating plant, it will change from a hydro-power plant to a nuclear-powered generating plant. Henceforth the body will have a raydon embryo which functions as a nuclear-powered generating plant. Thus a raydon embryo comes from a sacred embryo (able to control large quantities of e-tropicity and small portions of raydon emanations) which has gone through unceasing impact of e-tropic forces. All its yin e-tropons are expelled and a thermonuclear reaction (all raydon) arises by fusion among its yang e-tropons. It becomes a core controller much like in a nuclear reactor.

　　五、鐳胎—鐳胎為宇宙大動力與大能源之結集，須由聖胎再修煉而成，大凡電力的發射至極大能量時，電子本身會受到激烈振盪，成為放射線體，即是所謂熱核反應，道家煉丹謂溫養，便是鐳質小丸之再精煉，再純化，到達一定程度結成聖胎。此聖胎，好比是人身之發電廠，可以儲存能量，亦可以發射能源；但是若不斷開發此發電廠，則可以進一步由水力發電變成核能發電廠，於是人身便有一具核子發電廠功能之鐳胎。故鐳胎是由聖胎（可以控制大電量與小部份鐳質放射）經過不斷電力沖擊，排除一切陰電子，進而陽電子間之熔合產生熱核反應（完全是鐳質），成為核子反應爐相似之收發控制器。

　　With continued refinement a raydon embryo will expand its scope without end, and its radioactive force will be hard to control. It will be necessary to enter a certain location belonging to the Supreme Being for further cultivation. There special elements will be given out to protect and regulate the process. Thus the manifestation of the universe’s highest potentialities is accomplished.

　　鐳胎若再繼續鍛鍊，範圍不斷擴張，其放射能將難控制；必須進入宇宙主宰之一定場所修煉，配給特種元素加以保護與調和，以成就化生宇宙間最高級之性能。

　　6. Dual cultivation of self-nature and the body: In the process of achieving each of these–the ch’i embryo, e-tropic embryo, embryo of cosmic ch’i, and raydon embryo–a foundation must be laid by dual cultivation of self-nature and the body. Self-nature is innate: it is spirit, it is the harmonon. The body is acquired: it is subtle essence and ch’i, it is e-tropons. Moving from the nonphysical to the physical, it is necessary for matter to make suitable accommodation to Nature; harmonons and e-tropons must reach a certain je-chun, a grasp on reality is needed, and union must be achieved between Heaven and man. Only then can the constraints of nature be overcome. Moving from the physical to the non-physical, we have to utilize matter to return to Nature, to see through life and death, to cultivate body and self-nature together. Only then can we attain equality of the sacred and mundane. That is why the ideas of self-nature and body are interlocked like two jade rings. And that is why we say that form is none other than emptiness, emptiness is none other than form. Make the real empty, and make the empty real. Having been born with self-nature, one should refine it; having been born with a body, one should temper it. Do not encumber the non-physical with the physical. Out of nothing the highest something will certainly come.

　　六、性命雙修—凡此氣胎、電胎、炁胎、鐳胎之成就過程，必須性命雙修以奠其基。性者先天也，神也，和子也。命者，後天也，精氣也，電子也。由無形而至有形，必須自然與物質適切配合，和子與電子達到相當熱準，把握現實，天人合一，方可澈底征服自然。由有形而至無形，即要運用物質而返自然，勘透生死，性命雙修，始能達進聖凡平等。是故性命之說，如玉連環分解不開。所謂色即是空，空即是色；實者虛之，虛者實之；自家有性，自去養性；自家有命，自去立命，不以有形累無形，必然無中生至有。

　　At present people do not value self-nature and the body. They waste their spirit and e-tropons. Thus they die quickly and resign themselves to fate, never knowing the ultimate of life or where it returns to. They need to strive within themselves, to nurture perfect ch’i, to temper mind and body. Make the best use of one’s essence, ch’i and spirit by blending and refining them. Do quiet sitting at regular intervals to circulate blood and ch’i, joining the flows of e-tropicity and essence. With long persistence, yin-ch’i can be expelled and impure occlusions can be freed up, making the pure rise up and the impure sink down. Once the yin and turbid are gotten rid of, illness can naturally be kept away and the life-span extended. The person’s body will be filled with vital harmony, giving him a chance to reverse aging and recover youthfulness. This already marks the transition from e-tropic embryo to embryo of cosmic ch’i. The person glows with vital wisdom, and his intellect encompasses all sides. The fundamental practice of self-cultivation and self-creation is by now assured. Through this one can save oneself and then others, can be always responsive yet always serene. Once the true self is attained, one finds eternal shared life. Spirit intermediaries possess ability to transcend natural laws, precisely because of their attainments in spiritual practice during life.

　　今人不貴性命，浪費精神，消耗電子，是以速死而諉諸大數，不知人生究竟，生命歸途，需要向自己奮鬥，培養正氣，鍛鍊身心，善用本身精氣神混合化煉，按時靜坐，運行氣血，電精交流，持久不輟便能排除陰氣，疏通瘀濁，使之清者上昇，濁者下降。陰濁祛除，自然卻病延年，陽和充溢，當可返老還童。斯時已由「電胎」進入「炁胎」階段，靈機煥發，智慧圓明，自修自創之基本功夫於此大定，更能自度度人，常應常靜，一得真我，永生共生。「神媒」之所以能具有超制自然律之功能，亦無非生前修持所得之結果而已。

　　The above are only theories from experience. As for techniques of ongoing practice, explanation is still in order.

　　以上僅為經驗的理論，至於進修實踐的技術，則尚待說明。