Soul Cultivation

灵修气功 〉〉 自发五禽戏

Posted On 21/12/2010

The Five Animal Qigong or Wu Qin Xi was created some 1,700 years ago by a master Chinese doctor and Qigong practitioner named Hua Tuo. It imitated the movements of the tiger, deer, bear, monkey and bird. Since then it has been widely practised all throughout history, and it is still one of the most treasured Qigong methods in modem time. Over the years, various styles of Wu Qin Xi has been developed, just like in Taiji Quan there are different styles all from the same root. However, in today’s world there are only a few Qigong teachers who are able to pass on the transmission and teach this method. Being the most physically strengthening and energetically empowering method .
Five Animal Gong is practised by imitating symbolically and physically the movements, breathing and sounds of the five animals. It consists of some standard forms of movements, spontaneous movements and sounds, and simple but effective techniques. It can be used as a method of healing, a style of arts and a way of spiritual channelling.
The benefits of this method have been experienced by many who have practice. Its effects are not only physical and energetic. It is also an effective way of emotional catharsis and mental cultivation. For example, the tiger form is a great way of expressing and transforming anger and the monkey a strong approach of sharpening the mind and our senses. The symbolic connotation of the animals can have great effects on our state of mind and behaviour. The dignity and masculine power of the tiger, the elegance of the deer, the earthiness and soft strength of the bear, the graceful and free spirit of the bird and the liveliness and vigilance of the monkey, all. imprint their marks on our consciousness and helps us to be more upright, confident and overall refined.

In Qigong jargon, this method internally cultivates our essential energy Jing (essential body liquid such as the sexual fluid), Qi (airy and flowing subtle body energy), Shen (the mind and spirit), and externally strengthens the bones and muscles, and improves the quality of our skin. Relatively, the tiger and deer are more focused on the Jing aspect, the bird and bear the Qi, and the monkey the Shen. Externally the bear and monkey are particularly good for the bones, the bird the skin, and the tiger and deer the muscles and ligaments.

Key Benefits
The Crane – to develop balance, lightness and agility. The Crain cools and relaxes your whole body, balances the heart-energy, gently stretches your ligaments and releases your spine.
The Bear – to develop rooted power. The Bear creates greater leg strength, fortifies the bones and develops energy in the kidneys, your fundamental source of vitality.
The Monkey – to develop suppleness and agility. Become quick witted, alert and nimble.
The Deer – to develop grace and relaxation. The Deer gives a long stretch to the legs and spine, creating open, expansive movement with very flexible sinew and bones.
The Tiger – to develop muscular strength. The Tiger strengthens the waist, sinews and kidneys and builds internal power.

Tiger Play
Features and Life Nurturing Theory:
The Tiger Play is to imitate the shape and movement of a tiger. The features of a tiger are its ferocity, strong body, and good at jumping and scratching. The most important element in the Tiger Play is to imitate the awe inspiring attitude of a tiger. Its spirit is shown in its eyes and its awesomeness comes out of its craws. It gazes with raged eyes and moves like wind. It twists its waist with force, wags head and swings tail, and vibrates its body.
In practice the Tiger Play, you need to focus your attention on the “Life Gate” acupoint. The “Life Gate” is where the “Yuan Yang” resides. It is the sea of sperm and blood, the root of “Yuan Qi”, and the tabernacle of water and fire. If you focus your attention on the “Life Gate” during practice, it will benefit your kidney and strengthen your waist, build your bones and produce marrows. It can also open the Jen (conception) and Du (governing) meridians to get rid of wind evils. The Tiger Play is suitable for curing the following diseases: clogged meridians, numbness caused by partially blocked Qi and blood circulation, pain in pelvis nerves, waist and back pain, infected spine, high blood pressure, and infected Du meridain.
Deer play
Features and Life Nurturing Theory:
The Deer Play is to imitate the shape and movement of a deer hoping to attain long life and pure soul like a deer. The features of a deer are its gentle disposition, swift movement, love to push with horns, and good at running. When it stands it likes to stretch its neck to glance at things afar. The deer also likes looking at left and right and its rear foot. It is also good at moving its tail bones (sacrum). The tail bone is the place where the Jen and Du meridians meet. Thus, during practice, the practitioner not only needs to imitate the attitude of a deer with swift movement and calm spirit, but also need to focus attention on the tail bone. This will guide Qi to the whole body, open meridians, circulate blood, relax tendons and bones, and benefit kidney and strengthen waist. It can also enhance blood circulation in the abdomen. This play is suitable for curing dysfunctional nerves in the internal organs, chronicle infections of the internal organs in the abdomen, fatigue in the waist muscles, nerve pain in the pelvis, deteriorated thigh bones, and the lack of sex drives.

Bear play
Features and Life Nurturing Theory
The Bear Play is to imitate the shape and movement of a bear. Bear has a clumsy body but huge power. It seems very calm outside. The features of a bear are its perseverance, bravery, and stubbornness. Although it looks clumsy and heavy, but it has enormous power. The requirement of practicing the Bear Play is to focus your attention on the lower Dan-Tien to regulate your blood and Qi. The practitioner needs to show not only the heaviness and stableness of a bear, but also the lightness and quickness of a bear and calm outside, you will be able to make your brain empty and tranquil. Your mind will combine with your Qi and your “Zhen Qi” will penetrate into your whole body. This will effectively strengthen your spleen and benefit your stomach. The movements in this play is slow, thus it is suitable for the older and weaker people. It can cure many chronicle diseases.
Monkey play
Features and Life Nurturing Theory
The Monkey Play is to imitate the shape and movements of a monkey to show its alertness, agility, and constant movement. The features of a monkey are its love to imitate, agile movements, good at picking fruit using upper limbs, and escaping the attacks from other animals. During the practice, you need to focus your attention on the “naval” to reach a state of “body is moving but mind is calm”. That means that you should not only practice the agility of your limbs on the outside, but also practice controlling your thoughts on the inside. The goal of the “Monkey Play” is to reach a level of “pure and tranquil in thoughts, light but strong body, and “body is moving but mind is calm”. This play will enhance the functions of the heart and lung and strengthen the kidney and waist. This play is suitable for the older, the weaker, and the depressed people. It can cure many chronicle diseases.
Crane play
Features and Life Nurturing Theory
The “Bird Play” is also called the “Crane Play”. It imitates the shape of a crane to show its light, comfort, and open movements. Crane is a bird that is agile, long life, and good at flying. The feature of a crane is its competence yet with a light, peaceful, and cozy attitude. It loves to turn its head to look at back and has a very strong ability to balance its weight. When doing the “Crane Play”, your two arms need to imitate the flying movement and focus your attention on “Qi-Hai” acupoint. “Qi Hai” is an important acupoint in the Jen meridian. It can generate Qi. Thus, this play can circulate Qi and blood to the whole body; unclog meridians, and exercise sinews, bones, and joints. This will increase the Qi and blood supply to the head, adjust the functions of the heart’s and brain’s blood vessels, enhance the functions of heart and lungs, and strengthen waist and kidney. This play is suitable for the high blood pressure, heart-crown, and stroke patients. Also it can cure shoulder infections.

自发五禽戏动功属于五禽戏派生功法,但在练法上与传统功法有很大的差别,它属于一种“自发运动”(有认为是诱发运动),是经入静、放松、意守丹田等 程序后,出现自发动作,如拍打、按摩、点穴,或近似虎、鹿、熊、猿、鸟等五禽的动作。功法具有动静兼备、内外双修的特点.其意守、内视的方法都颇有特色。

自发五禽戏动功是练功者先练静功,运动内气,静极生动,引发外动,自发的表现类似虎、熊、鹿、鸟、猿的声音、情态、外形和动作,以达到强身、保健、治病等目的。自发“五禽戏”动功是“五禽戏”中的一种“内外动静兼修”的气功,属内功型的动功。练功者通过意念,意守丹田等穴位的活动,促使全身肌肉放松,进而“入 静”,使大脑皮层处于一种特殊保护性抑制状态。当入静达到一定程度时,便会“静极生动”,产生自发的“五禽戏”动作,甚至发出“五禽”的声音。本功法对治 疗冠心病、肝硬化、肾结石、高血压、肺气肿、风湿等一些疾病有显著疗效。
宋代《云笈七签》中有“五禽戏”的记载:“虎戏者四肢距地,前三掷,却三掷,长引腰,乍起,仰天即返,距行前却,各七过也。鹿戏者四肢距地,引项返顾,左 三右二,左右伸脚,伸缩六三、六二也。熊戏者正仰,以双手抱膝下,举头左僻地七,右亦七,蹲也,以手左右托地。猿戏者举物自悬,伸缩身体,上下一七,以脚 钩物自悬,左右七,手钩起立,按头各七。鸟戏者双立手,翘一足,伸两臂,扬眉鼓力,左右二七,坐伸脚,手挽足距各七,伸缩两臂各七也。”

《内经》说:“清 阳发凑理,浊阴走五脏;清阳实四肢,浊阴归六腑”。说明人体阳气是走皮毛筋肉的外表和四肢的。外动起初是小动,往往是从患病关节或部位先开始动。渐至大 动,再回复大动而停止。动作起初没有规律,锻炼日久就有一定的规律性,会离发地自我拍打、按摩、点穴以及发生一些近似太极拳等“内家”拳的拳式动作,或发 生一些平时习惯做的动作以及类似体操、武术、舞蹈等各种姿势的动作,动作有快有慢,有刚有柔,千变万化。有时会连蹦带跳或随地打滚,甚至有些平时自己做不 出来的难度较高的动作,或是由于自身受疾病障碍而做不到的动作,也会在练功中自发地突然做了出来。还会自发地动出虎、鹿、熊、鸟、猿五种动物的形象和动作 或声音。而各人做出的各种动作,包括五禽动作,都是不尽相同的,所以没有固定的图解。但一般大致相同的是,发出虎形时,五指会抽搐起来形成五爪形,还会发出“呼呼”的声音和老虎扑抓的动作;发生鹿形时,手指会收成鹿角状,手从自己头上两侧的角部伸出,并出现鹿的小跑小跳等形象;发生熊 形时,则呈举重的手势,踏步慢走或随地打滚的嬉戏形象;发出鸟形时,会如鸟飞翔轻飘柔和的形象,或发出鸟叫鹤鸣的声音,或出现鸟翼,鹤嘴的手型;发出猿形时,会五指撮拢成猿猴的撮钩手型,做出攀树摘果,或抓耳挠腮的形象,或发出猿啼猴叫的声音。五禽各个形象还会表现出相 应的脸部表情。有的人还发生喜、怒、忧思、惊恐、悲等情绪和声音。按祖国医学五行学说认为,五脏中的肺属金,主悲哭;肾属水,主惊恐;肝属木,主恼怒;心 属火,主喜笑;脾属土,主忧思。五禽戏又依次以虎、熊、鹿、鸟、猿相配。例如肺气动则发生虎形,或有悲哭;肾气动则发出熊形,或有惊恐;肝气动则发出鹿 形,或有恼怒;心气动则发出鸟形,或有喜笑;脾气动则发出猿形,或有忧思。这种理论的科学性究竟如何?有待专家的进一步研究阐明。在实践中,练功时如果 “外动”按五行相生发出,就说明练者健康无病,或是疾病向愈或好转;即金生水,水生木,术生火,火生土,土生金;肺金(虎)→肾水(熊)→肝木《鹿)→心 火(鸟)→脾土(猿)。若不按以上顺序相应而出,而是相克如:金(虎)→木(鹿)→土(猿)→水(熊)→火(鸟)这样的相克顺序,就说明练者内有疾病,虽 然由于五禽已出,病已开始好转,但疾病未能痊愈。有些人练不出五禽,或是五禽中少出了一禽或两禽甚至更多,则说明不出五禽的所属五脏或与此有生克关系的脏 腑有病,健康不正常。例如一位患风湿性心脏病十四年的人,练本功两个多月,发出了四禽,身体情况虽然好转,但还没有发出鸟形(心,火),由此可知其病尚未 痊愈;又有一胃病患者,练本功每次都少出了虎形,虎形属金,这反映了木(肝、鹿)过旺克制着土(脾胃,猿)和木反刑金(肺,虎)。于是作指导的气功师在患 者练功时出完了鹿、熊、猿、鸟四禽之后继续“外动”时,用脚踢了他两腿上足少阳胆经的合穴阳陵泉,泻了肝木之气,患者便马上出现了虎形,此后五禽尽出,胃 病亦随之渐愈。但有时由于练功日子浅,或每次练的时间不够长,五禽动作也会不出来或未能全部发出,这就不算是病态的反映。假定产生“外动”现象一周以上还 未出现五禽动作,则应把每次练功时间加长至一小时以上,这就可能会出现五禽动作。另一方面观察患者练功时先动某个部位和抽、按、点的经络路线和穴位,还可 判断出练者该经络穴位所属的脏腑或该部位存在疾病,根据病者气冲病灶和发出“五志”情绪,亦可推想其疾病所主,从而患者某些潜伏的隐患也可能诊断出来。


三、有的人练第一、二次就会动起来,亦有人练了较长时期甚至多年也动不起来,所见最长者十年才动出五禽。这是由于各人的入静和意识集中于肚脐的程度不 同,或因经络敏感程度不同所致。另外,有些人本来已练习某种气功并成了“定型”的习惯,改练本功就可能一下子不适应,需经相当长的时间锻炼,待适应本功后 才能生“动”。上述各种情况,其关键还是在于能否意识集中于肚脐,越能意守丹田,则越容易发“动”。我们应特别强调要注意“意识集中肚脐(丹田)上”这 点。“动”是必然的规律。迟早会发动起来的。



六、当外动一段长时期以后,就会动极生静。静下来时除有内气运转,大小周天的感应之外,更进一步深化之时,还可达到虚无的意境,静功上称为虚静功,或 虚无功、清虚功。这时,大脑处于高度安静境界,整个人好象己不复存在,只感到丹田或祖窍或涌泉这些主要穴位存在。练五分钟虚无功就相当休息一小时的效应。 国外训练运动员的资料表明:练五分钟的气功,对恢复精神功能的效果,几乎和采用一小时传统恢复手段相同。




十、小周天的循行路线是感到有内气自背后阳经而上,面前阴经而下,只是在上身前后正中的任、督二脉及两侧的足阳明胃经、足少阴肾经、足太阳膀胱经等部 位运行流转;内气起自会阴,循长强上尾闾、夹脊、玉枕、百会,向下经祖窍分两股从眼下(鹊桥)至两颧,各分两股,一入口内,顺舌头下腹部至丹田,此时当气 至口内时,舌头会自发地顶上上颚,使气通过舌尖而下,达于丹田。此时若是苦尖没有自发地顶上上颚,则练功者就会觉得气不能通向下部,这样就应有意将舌尖上 抵上颚,气便能通向下而达于腹部丹田。另一股气则经重楼(锁骨中部),顺胸前而下至丹田,与上股气会合而下返会阴。临床上有例女性练功者初通小周天时,逆 经而行,觉得当肚脐吸气时,一股气从任脉直上百会,然后由百会下玉枕、夹脊、尾闾达会阴。经用意识诱导使肚脐吸气时下会阴,再从督脉而上,任脉而下,这样 就达到气顺小周天从阳引阴的路线而循环运行。一般练本功的人如能完全按程式去练,小周天是自发地打通的,亦无须诱导其循行路线。

十一、大周天的循行路线是在小周天通达的基础上,当气从会阴循督脉(包括两侧足太阳膀胱经)上至夹脊到大椎穴时,就分开三股气;一股继续上行循小周天 运行;两股则分叉向两上臂的阳面而下(手三阳经),经手心劳宫穴,再从手和上臂的阴面而上(手三阴经),行至重楼与从头面下来那股气会合;又分两股,一般 气直下丹田,在丹田由左向右绕脐、腰一周(带脉),回丹田而下达会阴;另一股经两腋下直下会阴,从会阴起,分两股,沿两腿后外侧之足三阳经下达涌泉穴,再 由内侧足三阴经而上行返回会阴。以上的大周天循行路线是通过了全身的十二经络和奇经八脉。



(一) 增强体质

练气功可以调整阴阳、和畅气血、疏通经络、增益真气,使人的生命机能得以旺盛,收到使弱者强、病者康、老者复壮的效果。这些效应,不仅被众多练功者所证实,而且得到了现代医学科学实验的证实。   1.对神经系统的作用。练功可使神经功能得到修复和调整。练功时的脑电图呈α波振幅增大,而且集中于额部(这是和闭眼安静枕部呈α波的主要区别),并使左右脑趋于同步,表明脑功能有序化程度增强。同时,还可使植物神经得到调整,使感觉功能、运动功能、思维功能强化。   2.对血液循环系统的作用。练功可使心脏、大循环及微循环得到改善,还可使血浆雌二醇下降,提示有抗衰老作用。   3.对呼吸系统的作用。练功时耗氧量与二氧化碳排出量都降低,可减少呼吸次数,显著增强肺功能。   4.对消化系统的作用。练功可使唾液分泌增多,肠胃消化液增多,使肠蠕动增强,加强消化功能。   5.对内分泌系统的作用。练功可使脑垂体及全身内分泌组织器官得到合理调节。如使肾上腺素与去甲肾上腺素代谢水平下降,生长素减少,血中胆固醇浓度下降等。临床上通过练气功已治愈了不少糖尿病、甲状腺机能亢进、闭经等与内分泌有关的病人。   这些实验表明,练气功对人体多方面都起到了良好的作用。实际情况也确实如此,只要功理功法合理,练法得当,练功者普遍收到了强身健体、袪除疾病的显著效果,而且健美身形的作用也很突出。如:超胖者练功可减肥,还有面部雀斑消失、脱发再生等等。


练气功可使人健康长寿已为众多练功者所证实。   科学实验也发现,练气功不仅可以调节性激素的分泌,而且可以延缓老化过程。北京一气功组织曾对60-72岁的练气功者和不练气功者各300例进行了“液化智力”试验,共测试七个项目,结果发现,练功者智力退化过程较不练功者明显减慢,少数甚至未发现智力退化现象。   现代生物学认为,生物的寿命是它的发育期的5-7倍。人的发育期到25岁,所以人的正常寿命应在125-175岁,只是由于人们违背了正常生命规律,使生命力被破坏,致使正常寿命不能体现。练气功就是要使人学会运用生命规律,增强生命力,从而达到健康长寿的目的。


这是目前练气功最突出的成效。通过气功锻炼,不仅常见病、多发病患者可收到了良好的疗效,而且疑难重症患者,甚至垂危病人,通过练功也有很多人得到了康复。在众多的气功习练者中,所患疾病的种类可谓应有尽有。其中,有各种癌症(包括肝癌)、肝硬化腹水、陈旧性瘫痪(包括截瘫)、聋哑(包括先天性与药物中毒引起的)、视网膜剥脱、股骨头坏死、先天脑发育不良等许多医学无法治的病,还有萎缩性胃炎、糖尿病、甲状腺机能亢进或低下、子宫内膜移位、肺气肿、冠心病、顽固高血压、心律失常、哮喘、牛皮癣、青光眼、早期白内障、神经性耳鸣、神经骚痒症、骨结核、腰椎间盘突出等现代医学难治的疾病。至于常见性疾病则毋需列举了。这些病人,包括不少身患多种疾病者,通过练功都收到了一定的疗效。 练气功为何能治疗这么多的病,甚至获得神奇的效果呢?中医及气功理论认为,人体患病是由于气血不足或气血运行失常而招致各种生命功能失衡。练气功一方面可使气血充足,一方面可促进气血畅通,从而达到“气血流通,百病不生”“正气存内,邪不可干”的目的。也许有人会问:病人体内的病原微生物(如病菌)如何消除呢?这就涉及到了两种不同的医疗观念和机理。中医、气功是从“气”着眼的,认为正气充足并能正常流通,各种不正常的东西都会消除,当然细菌也不例外。对此,很多病人康复的事实已给予了充分的证明,同时,现代科学实验也发现,练功后人的免疫功能有了明显改善,如白细胞数、白细胞吞噬能力、吞噬指数都有明显增加;气功师的外气可使脾淋巴细胞活性E玫瑰花形成率明显提高。不仅如此,外气还可以杀死细菌、病毒等。这些实验结果得到了很多科研工作者的重复证实。既然外气可以对外发生如此显著的作用,那么气在人自身体内发挥上述威力的道理也就可想而知了。

Emerald Tablet of Hermes

Posted On 17/12/2010

History of the Tablet
History of the Tablet (largely summarised from Needham 1980, & Holmyard 1957)
The Tablet probably first appeared in the West in editions of the psuedo-Aristotlean Secretum Secretorum which was actually a translation of the Kitab Sirr al-Asar, a book of advice to kings which was translated into latin by Johannes Hispalensis c. 1140 and by Philip of Tripoli c.1243. Other translations of the Tablet may have been made during the same period by Plato of Tivoli and Hugh of Santalla, perhaps from different sources.
The date of the Kitab Sirr al-Asar is uncertain, though c.800 has been suggested and it is not clear when the tablet became part of this work.
Holmyard was the first to find another early arabic version (Ruska found a 12th centruy recension claiming to have been dictated by Sergius of Nablus) in the Kitab Ustuqus al-Uss al-Thani (Second Book of the Elements of Foundation) attributed to Jabir. Shortly after Ruska found another version appended to the Kitab Sirr al-Khaliqa wa San`at al-Tabi`a (Book of the Secret of Creation and the Art of Nature), which is also known as the Kitab Balaniyus al-Hakim fi’l-`Ilal (book of Balinas the wise on the Causes). It has been proposed that this book was written may have been written as early as 650, and was definitely finished by the Caliphate of al-Ma’mun (813-33).
Scholars have seen similarities between this book and the Syriac Book of Treasures written by Job of Odessa (9th century) and more interestingly the Greek writings of the bishop Nemesius of Emesa in Syria from the mid fourth century. However though this suggests a possible Syriac source, non of these writings contain the tablet.
Balinas is usually identified with Apollonius of Tyna, but there is little evidence to connect him with the Kitab Balabiyus, and even if there was,the story implies that Balinas found the tablet rather than wrote it, and the recent discoveries of the dead sea scrolls and the nag hamamdi texts suggest that hiding texts in caves is not impossible, even if we did not have the pyramids before us.
Ruska has suggested an origin further east, and Needham has proposed an origin in China.
Holmyard, Davis and Anon all consider that this Tablet may be one of the earliest of all alchemical works we have that survives.
It should be remarked that apparantly the Greeks and Egyptians used the termtranslated as `emerald’ for emeralds, green granites, “and perhaps green jasper”. In medieval times the emerald table of the Gothic kings of Spain, and the Sacro catino- a dish said to have belonged to the Queen of Sheba, to have been used at the last supper, and to be made of emerald, were made of green glass [Steele and Singer: 488].


From Jabir ibn Hayyan.

0) Balinas mentions the engraving on the table in the hand of Hermes, which says:
1) Truth! Certainty! That in which there is no doubt!
2) That which is above is from that which is below, and that which is below is from that which is above, working the miracles of one.
3) As all things were from one.
4) Its father is the Sun and its mother the Moon.
5) The Earth carried it in her belly, and the Wind nourished it in her belly,
7) as Earth which shall become Fire.
7a) Feed the Earth from that which is subtle, with the greatest power.
8) It ascends from the earth to the heaven and becomes ruler over that which is above and that which is below.
14) And I have already explained the meaning of the whole of this in two of these books of mine.
[Holmyard 1923: 562.]

Another Arabic Version (from the German of Ruska, translated by ‘Anonymous’).

0) Here is that which the priest Sagijus of Nabulus has dictated concerning the entrance of Balinas into the hidden chamber… After my entrance into the chamber, where the talisman was set up, I came up to an old man sitting on a golden throne, who was holding an emerald table in one hand. And behold the following – in Syriac, the primordial language- was written thereon:
1) Here (is) a true explanation, concerning which there can be no doubt.
2) It attests: The above from the below, and the below from the above -the work of the miracle of the One.
3) And things have been from this primal substance through a single act. How wonderful is this work! It is the main (principle) of the world and is its maintainer.
4) Its father is the sun and its mother the moon; the
5) wind has borne it in its body, and the earth has nourished it.
6) the father of talismen and the protector of miracles
6a) whose powers are perfect, and whose lights are confirmed (?),
7) a fire that becomes earth.
7a) Separate the earth from the fire, so you will attain the subtle as more inherent than the gross, with care and sagacity.
8) It rises from earth to heaven, so as to draw the lights of the heights to itself, and descends to the earth; thus within it are the forces of the above and the below;
9) because the light of lights within it, thus does the darkness flee before it.
10) The force of forces, which overcomes every subtle thing and penetrates into everything gross.
11) The structure of the microcosm is in accordance with the structure of the macrocosm.
12) And accordingly proceed the knowledgeable.
13) And to this aspired Hermes, who was threefold graced with wisdom.
14) And this is his last book, which he concealed in the chamber.
[Anon 1985: 24-5]

Twelfth Century Latin

0) When I entered into the cave, I received the tablet zaradi, which was inscribed, from between the hands of Hermes, in which I discovered these words:
1) True, without falsehood, certain, most certain.
2) What is above is like what is below, and what is below is like that which is above. To make the miracle of the one thing.
3) And as all things were made from contemplation of one, so all things were born from one adaptation.
4) Its father is the Sun, its mother is the Moon.
5) The wind carried it in its womb, the earth breast fed it.
6) It is the father of all ‘works of wonder’ (Telesmi) in the world.
6a) Its power is complete (integra).
7) If cast to (turned towards- versa fuerit) earth,
7a) it will separate earth from fire, the subtile from the gross.
8) With great capacity it ascends from earth to heaven. Again it descends to earth, and takes back the power of the above and the below.
9) Thus you will receive the glory of the distinctiveness of the world. All obscurity will flee from you.
10) This is the whole most strong strength of all strength, for it overcomes all subtle things, and penetrates all solid things.
11a) Thus was the world created.
12) From this comes marvelous adaptions of which this is the proceedure.
13) Therefore I am called Hermes, because I have three parts of the wisdom of the whole world.
14) And complete is what I had to say about the work of the Sun, from the book of Galieni Alfachimi.
[From Latin in Steele and Singer 1928: 492.]

Translation from Aurelium Occultae Philosophorum..Georgio Beato

1) This is true and remote from all cover of falsehood
2) Whatever is below is similar to that which is above. Through this the marvels of the work of one thing are procured and perfected.
3) Also, as all things are made from one, by the condsideration of one, so all things were made from this one, by conjunction.
4) The father of it is the sun, the mother the moon.
5) The wind bore it in the womb. Its nurse is the earth, the mother of all perfection.
6a)Its power is perfected.
7) If it is turned into earth,
7a) separate the earth from the fire, the subtle and thin from the crude and course, prudently, with modesty and wisdom.
8) This ascends from the earth into the sky and again descends from the sky to the earth, and receives the power and efficacy of things above and of things below.
9) By this means you will acquire the glory of the whole world, and so you will drive away all shadows and blindness.
10) For this by its fortitude snatches the palm from all other fortitude and power. For it is able to penetrate and subdue everything subtle and everything crude and hard.
11a) By this means the world was founded
12) and hence the marvelous cojunctions of it and admirable effects, since this is the way by which these marvels may be brought about.
13) And because of this they have called me Hermes Tristmegistus since I have the three parts of the wisdom and Philsosphy of the whole universe.
14) My speech is finished which i have spoken concerning the solar work
[Davis 1926: 874.]

Translation of Issac Newton c. 1680.

1) Tis true without lying, certain & most true.
2) That wch is below is like that wch is above & that wch is above is like yt wch is below to do ye miracles of one only thing.
3) And as all things have been & arose from one by ye mediation of one: so all things have their birth from this one thing by adaptation.
4) The Sun is its father, the moon its mother,
5) the wind hath carried it in its belly, the earth its nourse.
6) The father of all perfection in ye whole world is here.
7) Its force or power is entire if it be converted into earth.
7a) Seperate thou ye earth from ye fire, ye subtile from the gross sweetly wth great indoustry.
8) It ascends from ye earth to ye heaven & again it desends to ye earth and receives ye force of things superior & inferior.
9) By this means you shall have ye glory of ye whole world & thereby all obscurity shall fly from you.
10) Its force is above all force. ffor it vanquishes every subtile thing & penetrates every solid thing.
11a) So was ye world created.
12) From this are & do come admirable adaptaions whereof ye means (Or process) is here in this.
13) Hence I am called Hermes Trismegist, having the three parts of ye philosophy of ye whole world.
14) That wch I have said of ye operation of ye Sun is accomplished & ended.
[Dobbs 1988: 183-4.]

Translation from Kriegsmann (?) alledgedly from the Phoenician

1) I speak truly, not falsely, certainly and most truly
2) These things below with those above and those with these join forces again so that they produce a single thing the most wonderful of all.
3)And as the whole universe was brought forth from one by the word of one GOD, so also all things are regenerated perpetually from this one according to the disposition of Nature.
4) It has the Sun for father and the Moon for mother:
5) it is carried by the air as if in a womb, it is nursed by the earth.
6) It is the cause, this, of all perfection of all things throughout the universe.
6a) This will attain the highest perfection of powers
7) if it shall be reduced into earth
7a) Distribute here the earth and there the fire, thin out the density of this the suavest (suavissima) thing of all.
8)Ascend with the greatest sagacity of genius from the earth into the sky, and thence descend again to the earth, and recognise that the forces of things above and of things below are one,
9) so as to posses the glory of the whole world- and beyond this man of abject fate may have nothing further.
10)This thing itself presently comes forth stronger by reasons of this fortitude: it subdues all bodies surely, whether tenuous or solid, by penetrating them.
11a) And so everything whatsoever that the world contains was created.
12) Hence admirable works are accomplished which are instituted (carried out- instituuntur) according to the same mode.
13) To me therefor the name of Hermes Trismegistus has been awarded because I am discovered as the Teacher of the three parts of the wisdom of the world.
14) These then are the considerations which I have concluded ought to be written down concerning the readiest operations of the Chymic art.
[Davis 1926: 875 slightly modified.]

From Sigismund Bacstrom (allegedly translated from Chaldean).

0) The Secret Works of CHIRAM ONE in essence, but three in aspect.
1) It is true, no lie, certain and to be depended upon,
2) the superior agrees with the inferior, and the inferior agrees with the superior, to effect that one truly wonderful work.
3) As all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden by the arrangement of the only God.
4) The father of that one only thing is the sun its mother is the moon,
5) the wind carries it in its belly; but its nourse is a spirituous earth.
6) That one only thing is the father of all things in the Universe.
6a) Its power is perfect,
7) after it has been united with a spirituous earth.
7a) Separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention.
8) In great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power.
9) By this wilt thou partake of the honours of the whole world. And Darkness will fly from thee.
10) This is the strength of all powers. With this thou wilt be able to overcome all things and transmute all what is fine and what is coarse.
11a) In this manner the world was created;
12) the arrangements to follow this road are hidden.
13) For this reason I am called Chiram Telat Mechasot, one in essence, but three in aspect. In this trinity is hidden the wisdom of the whole world.
14) It is ended now, what I have said concerning the effects of the sun. Finish of the Tabula Smaragdina.
[See Hall 1977: CLVIII,]

From Madame Blavatsky

2) What is below is like that which is above, and what is above is similar to that which is below to accomplish the wonders of the one thing.
3) As all things were produced by the mediation of one being, so all things were produced from this one by adaption.
4) Its father is the sun, its mother the moon.
6a) It is the cause of all perfection throughout the whole earth.
7) Its power is perfect if it is changed into earth.
7a) Separate the earth from the fire, the subtile from the gross, acting prudently and with judgement.
8 ) Ascend with the greatest sagacity from earth to heaven, and unite together the power of things inferior and superior;
9) thus you will possess the light of the whole world, and all obscurity will fly away from you.
10) This thing has more fortitude than fortitude itself, because it will overcome every subtile thing and penetrate every solid thing.
11a) By it the world was formed.
[Blavatsky 1972: 507.]

From Fulcanelli (translated from the French by Sieveking)

1) This is the truth, the whole truth and nothing but the truth:-
2) As below, so above; and as above so below. With this knowledge alone you may work miracles.
3) And since all things exist in and eminate from the ONE Who is the ultimate Cause, so all things are born after their kind from this ONE.
4) The Sun is the father, the Moon the mother;
5) the wind carried it in his belly. Earth is its nurse and its guardian.
6) It is the Father of all things,
6a) the eternal Will is contained in it.
7) Here, on earth, its strength, its power remain one and undivded.
7a) Earth must be separated from fire, the subtle from the dense, gently with unremitting care.
8) It arises from the earth and descends from heaven; it gathers to itself the strength of things above and things below.
9) By means of this one thing all the glory of the world shall be yours and all obscurity flee from you.
10) It is power, strong with the strength of all power, for it will penetrate all mysteries and dispel all ignorance.
11a) By it the world was created.
12) From it are born manifold wonders, the means to achieving which are here given
13) It is for this reason that I am called Hermes Trismegistus; for I possess the three essentials of the philosophy of the universe.
14) This is is the sum total of the work of the Sun.
[Sadoul 1972: 25-6.]

From Fulcanelli, new translation

1) It is true without untruth, certain and most true:
2) that which is below is like that which is on high, and that which is on high is like that which is below; by these things are made the miracles of one thing.
3) And as all things are, and come from One, by the mediation of One, So all things are born from this unique thing by adaption.
4) The Sun is the father and the Moon the mother.
5) The wind carries it in its stomach. The earth is its nourisher and its receptacle.
6 The Father of all the Theleme of the universal world is here.
6a) Its force, or power, remains entire,
7) if it is converted into earth.
7a) You separate the earth from the fire, the subtle from the gross, gently with great industry.
8) It climbs from the earth and descends from the sky, and receives the force of things superior and things inferior.
9) You will have by this way, the glory of the world and all obscurity will flee from you.
10) It is the power strong with all power, for it will defeat every subtle thing and penetrate every solid thing
11a) In this way the world was created.
12) From it are born wonderful adaptations, of which the way here is given.
13) That is why I have been called Hermes Tristmegistus, having the three parts of the universal philosophy.
14) This, that I have called the solar Work, is complete.
[Translated from Fulcanelli 1964: 312.]

From Idres Shah

1) The truth, certainty, truest, without untruth.
2 )What is above is like what is below. What is below is like what is above. The miracle of unity is to be attained.
3) Everything is formed from the contemplation of unity, and all things come about from unity, by means of adaptation.
4) Its parents are the Sun and Moon.
5) It was borne by the wind and nurtured by the Earth.
6) Every wonder is from it
6a) and its power is complete.
7) Throw it upon earth,
7a) and earth will separate from fire. The impalbable separated from the palpable.
8) Through wisdom it rises slowly from the world to heaven. Then it descends to the world combining the power of the upper and the lower.
9 )Thus you will have the illumination of all the world, and darkness will disappear.
10) This is the power of all strength- it overcomes that which is delicate and penetrates through solids.
11a) This was the means of the creation of the world.
12) And in the future wonderful developements will be made, and this is the way.
13) I am Hermes the Threefold Sage, so named because I hold the three elements of all wisdom.
14) And thus ends the revelation of the work of the Sun.
(Shah 1964: 198).

Hypothetical Chinese Original

1) True, true, with no room for doubt, certain, worthy of all trust.
2) See, the highest comes from the lowest, and the lowest from the highest; indeed a marvelous work of the tao.
3) See how all things originated from It by a single process.
4) The father of it (the elixir) is the sun (Yang), its mother the moon (Yin).
5) The wind bore it in its belly, and the earth nourished it.
6 )This is the father of wondrous works (changes and transformations), the guardian of mysteries,
6a) perfect in its powers, the animator of lights.
7) This fire will be poured upon the earth…
7a) So separate the earth from the fire, the subtle from the gross, acting prudently and with art.
8) It ascends from the earth to the heavens (and orders the lights above), then descends again to the earth; and in it is the power of the highest and the lowest.
9) Thus when you have the light of lights darkness will flee away from you.
10) With this power of powers (the elixir) you shall be able to get the mastery of every subtle thing, and be able to penetrate everything that is gross.
11a) In this way was the great world itself formed.
12) Hence thus and thus marvellous operations will be acheived.
[Slightly altered from Needham 1980: 371.]


On #3 Some Latin texts have meditatione (contemplation), others mediatione (mediation). Some texts have adaptatione (by adaptation), some have adoptionis (by adoption).

On #6 ‘Telesmi’ is a greek word, some texts have ‘thelesmi’.

On #6, 7 In some texts ‘Its Power is Complete’ is a separate line. In the generally accepted reading, this runs into #7 producing ‘Its Power is complete if versa fuerit to earth’. Where possible this has been indicated by diving these lines in 6, 6a, 7, & 7a

On #7, 8 In some texts the ‘Wisdom, capacity’ (magno ingenio) is read as referring to #7, and hence the operation of Separation is to be carried out ‘carefully’, in other readings the ‘wisdom’ is held to refer to #8 and the product of the Separation which thus ascends with ‘wisdom’.

Needham quotes Ruska to the effect that sections 3, 12 and 14 are probably late additions (op. cit)


On #1
Hortulanus: “… the most true Sun is procreated by art. And he says most true in the superlative degree because the Sun generated by this art exceeds all natural Sun in all of its properties, medicinal and otherwise” (Davis modified by `Linden’)

On #2
Albertus Magnus: Hermes says “the powers of all things below originate in the stars and constellations of the heavens: and that all these powers are poured down into all things below by the circle called Alaur, which is, they said, the first circle of the constellations”. This descent is “noble when the materials receiving these powers are more like things above in their brightness and transparency; ignoble when the materials are confused and foul, so that the heavenly power is, as it were oppressed. Therefore they say that this is the reason why precious stones more than anything else have wonderful powers” (60 -61). While the “seven kinds of metals have their forms from the seven planets of the lower spheres” (168).

Hortulanus: “the stone is divided into two principle parts by the magistry, into a superior part which ascends above and into an inferior part which remains below fixed and clear. And these two parts moreover are concordant in their virtue since the inferior part is earth which is called nurse and ferment, and the superior part is the spirit which quickens the whole stone and raises it up. Wherfore separation made, and conjunction celebrated, many miracles are effected.”

Burckhardt: “This refers to the reciprocal dependence of the active and the passive… essential form cannot be manifested without passive materia.. the efficacy of the spiritual power depends on the preparedness of the human ‘container’ and vice versa…. ‘Above’ and ‘below’ are thus related to this one thing and complement one another in its regard”.

Schumaker: “There are corresponding planes in various levels of creation, hence it is safe to draw analogies between macrocosm and microcosm, the mineral kingdom and the human, animal and vegetable kingdoms etc”.

Needham: “the whole affirmation looks remarkably like the doctrine that extreme of Yang generates Yin, and vice versa”.

On #3
Hortulanus: “our stone, which was created by God, was born and came forth from a confused mass, containing in itself all the elements- and hence our stone was born by this single miracle”.

Trithemius: “Is it not true that all things flow from one thing, from the goodness of the One, and that whatever is joined to Unity cannot be diverse, but rather fructifies by means of the simplicity and adaptability of the One” “What is born from Unity? Is it not the ternary? Take note: Unity is unmixed, the binary is compounded, and the ternary is reduced to the simplicity of Unity. I, Trithemius, am not of three minds, but persist in a single integrated mind taking pleasure in the ternary, which gives birth to a marvelous offspring” (Bran)

Burckhardt: “the undivided, invisible Light of the unconditioned One is refracted into multiplicity by the prism of the Spirit”. As the Spirit contemplates the Unity without full comprehension “it manifests the ‘many-sided’ All, just as a lens transmits the light it receives as a bundle of rays”.

Schumaker: As God is one, all created objects come from one thing, an undifferentiated primal matter.

On #4
Hortulanus: ” As one animal naturally generates more animals similar to itself, so the Sun artificially generates Sun by the power of multiplication of…the stone…. in this artificial generation it is necessary that the Sun have a suitable receptacle, consonant with itself, for its sperm and its tincture, and this is the Luna of the philosophers”

Redgrove: Sun and Moon “probably stand for Spirit and Matter respectively, not gold and silver”.

Burckhardt: Sun “is the spirit (nous), while the moon is the soul (psyche)”.

Schumaker: “If the moon is associated with water, as because of its ‘moisture’ [as] was usual, and the sun with fire, the prima materia is understood to have been generated by fire, born of water, brought down from the sky by wind, and nourished by earth”.

On #5
Albertus Magnus: by this Hermes “means the levigatio [making light weight] of the material, raising it to the properties of Air. And why he says the wind carries the material [of the stone] in its belly is that, when the material is placed in an alembic- which is a vessel made like those in which rosewater is prepared- then by evapouration it is rendered subtle and is raised towards the properties of Air… And there distills and issues from the mouth of the alembic a watery or oily liquor with all the powers of the elements” (17). In metals the moisture is not separated from the dryness, but is dissolved in it; and being so dissolved, it moves about there as if it had been swallowed by the Earth and were moving about in its bowels. And on this account Hermes said ‘The mother of metal is Earth that carries it in her belly’”.

Hortulanus: “It is plain that wind is air, and air is life, and life is spirit… And thus it is necessary that the wind should bear the whole stone…. [However] our stone without the ferment of the earth will never come to the effect, which ferment is called food”

Trithemius: “the wind carries its seed in her belly”.

Maier: By “the wind carried him in its belly” Hermes means ” ‘He, whose father is the Sun, and whose mother is the Moon, will be carried before he is born, by wind and vapour, just as a flying bird is carried by air’. From the vapours of winds, which are nothing else but wind in motion, water proceeds, when condensed, and from that water, mixed with earth, all minerals and metals arise”. The substance carried by the wind is “in chemical respect.. the sulphur, which is carried in mercury”. Lull says “‘The stone is the fire, carried in the belly of the air’. In physical respect it is the unborn child that will soon be born”. To be clearer, “‘All mercury is composed of vapours, that is to say of water, which the earth raises along with it into the thin air, and of earth, which the air compels to return into watery earth or earthy water” As the elements contained within are each reduced to a watery condition, they either follow the volatile elements upward as in common mercury, or they stay below with the solid elements as in philosophical Mercury “and in the solid metals”. So “Mercury is the wind which receives the sulphur… as the unripe fruit from the mothers womb, or from the ashes of the burnt mother’s body and takes it to a place where it may ripen”. Ripley says “our child shall be born in the air, that is the belly of the wind” [de Jong 1969: 55- 7.]

Maier (2nd Comment) on “The earth is its nurse”: Food changes into the substance of the eater and is then assimilated. “This harmony dominates the whole of nature, for the like enjoys the like”. The same happens in the Work and Nature “just as is the growth of the child in the mother’s womb. So also a father, a mother and a nurse have been attributed to the philosophical child… it comes into being from the twofold seed and then grows as an embryo does”. As a woman must moderate her diet to avoid miscarriage, “in the same way one must set about philosophical work with moderation”. The Seeds also have to be united. “Philosophers say that the one comes from the East and the other from the West and become one; what does this mean but combining in a retort, a moderate temperature and nourishment?”. “One may wonder why the earth is referred to as the nurse of the philosophic child, since barreness and dryness are the main properties of the element earth”. The answer is that not the element, but the whole Earth is meant. “It is the nurse of Heaven not because it resolves, washes and moistens the foetus, but because it coagulates, fastens and colours the latter and changes it into sap and blood… The Earth contains a wonderful juice which changes the nature of the one who feeds on it, as Romulus is believed to have been changed by the wolf’s milk into a bellicose individual” [de Jong 1969: 63 -5.]

Burckhardt: “The wind which carries the spiritual germ in its body, is the vital breath”. Vital breath is the substance of the realm between heaven and earth, it “is also Quicksilver which contains the germ of gold in a liquid state”. The earth is “the body, as an inward reality”.

On #6
Burckhardt: the word talisman is derived from Telesma. Talismans work by corresponding to their prototype, and by making a “‘condensation’, on the subtle plane, of a spiritual state. This explains the similarity between the talisman, as the bearer of an invisible influence, and the alchemical elixir, as the ‘ferment’ of metallic transformation”.

On #7
Hortulanus: The stone is perfect and complete if it is turned into earth “that is if the soul of the stone itself…. is turned into earth, namely of the stone and is fixed so that the whole substance of the stone becomes one with its nurse, namely the earth, and the whole stone is converted to ferment”

Trithemius: it is the seed from #5 that must be cast upon the earth.

Bacstrom: “Process- First Distillation”.

Burckhardt: “when the Spirit is ‘embodied’, the volatile becomes fixed”.

Schumaker: if the prime matter is to be used it must be fixed into a substance “capable of being handled”.

On #7a
Hortulanus: “You will separate, that is, you will dissolve, because solution is separation of parts..”

Burkhardt: The separation “means the ‘extraction’ of the soul from the body”.

Schumaker “Since the volatile principle is fire -or sometimes, air- stability is produced by its removal. Or, alternatively but less probably, the earth is impurity (‘the gross’) and a purified fire (‘the subtle’) is
what is wanted.

On #8
Albertus Magnus: In intending to teach the operations of alchemy Hermes says the stone “‘ascends to heaven’ when by roasting and calcination it takes on the properties of Fire; for alchemists mean by calcinatio the reduction of material to to powder by burning and roasting. And the material ‘again descends from heaven to earth’ when it takes on the properties of Earth by inhumatio, for inhumation revives and nourishes what was previously killed by calcination”.

Hortulanus: “And now he deals with multiplication [of the stone].” “Although our stone is divided in the first operation into four parts… there are really two principle parts”. The ascending, non fixed, and the earth or ferment. “It is necessary to have a large quantity of this non fixed part and to give it to the stone which has been made thoroughly clean from dirt…. until the entire stone is borne above by the virtue of the spirit”
“Afterwards it is necessary to incerate the same stone,..with the oil that was extracted in the first operation, which oil is called the water of the stone” Roast or boil by sublimation until the “entire stone descends… and remains fixed and fluent”. “That which is coporeal is made spiritual by sublimation, and that which is spiritual is made corporeal by descension”.

Trithemius: “When the ternary has at last returned to itself it may, by an inner disposition and great delight, ascend from the earth to heaven, thereby receiving both superior and inferior power; thus will it be made powerful and glorious in the clarity of Unity, demonstrate its ability to bring forth every number, and put to flight all obscurity”.

Bacstrom: “Last Digestion”. “The Azoth ascends from the Earth, from the bottom of the Glass, and redescends in Veins and drops into the Earth and by this continual circulation the Azoth is more and more subtilised, Volatilizes Sol and carries the volatilized Solar atoms along with it and thereby becomes a Solar Azoth, i.e. our third and genuine Sophic Mercury”. The circulation must continue until “it ceases of itself, and the Earth has sucked it all in, when it becomes the black pitchy matter, the Toad [the substances in the alchemical retort and also the lower elements in the body of man -Hall], which denotes complete putrifaction or Death of the compound”.

Read, suggests this section describes the use of a kerotakis, in which metals are suspended and subject to the action of gasses released from substances heated in the base, and from their condensation and circulation.

Burckhardt: “dissolution of consciousness from all formal ‘coagulations’ is
followed by the ‘crystalisation’ of the Spirit, so that active and passive are perfectly united.”

Schumaker: “Separate the volatile part of the substance by vaporization but continue heating until the vapour reunites with the parent body, whereupon you will have obtained the Stone”.

On #9
Trithemius: When the ternary has returned to Unity cleansed of all impurities “the mind understands without contradiction all the mysteries of the excellently arranged arcanum”.

Bacstrom: the black matter becomes White and Red. The Red “having been carried to perfection, medicinaly and for Metals” is capable of supporting complete mental and physical health, and provides “ample means, in finitum multiplicable to be benevolent and charitable, without any dimunation of our inexhaustable resources, therefore well may it be called the Glory of the whole World”. Contemplation and study of the Philosopher’s Stone (“L. P.”) elevates the mind to God. “The Philosophers say with great Truth, that the L.P. either finds a good man or makes one”. “By invigorating the Organs the Soul makes use of for communicating with exterior objects, the Soul must aquire greater powers, not only for conception but also for retention”. If we pray and have faith “all Obscurity must vanish of course”.

Burckhardt: “Thus the light of the Spirit becomes constant..[and] ignorance, deception, uncertainty, doubt and foolishness will be removed from consciousness”.

On #10
Trithemius: The Philosopher’s Stone is another name for the ‘one thing’, and is able to “conquer every subtile thing and to penetrate every solid”. “This very noble virtue… consists of maximal fortitude, touching everything with its desirable excellence”.

Bacstrom: “The L.P. does possess all the Powers concealed in Nature, not for destruction but for exhaltation and regeneration of matter, in the three Departments of Nature”. “It refixes the most subtil Oxygen into its own firey Nature”. The power increases “in a tenfold ratio, at every multiplication”. So it can penetrate Gold and Silver, and fix mercury, Crystals and Glass Fluxes.

Burckhardt: “Alchemical fixation is nevertheless more inward… Through its union with the spirit bodily consciousness itself becomes a fine and penetrating power”. He quotes Jabir “The body becomes a spirit, and takes on… fineness, lightness, extensibility, coloration… The spirit… becomes a body and aquires the latter’s resistance to fire, immobility and duration. From both bodies a light substance is born , which.. precisely takes up a middle position between the two extremes”.

Schumaker: The product of the distillation and reunion will “dominate less solid substances, but because of its own subtlety it will ‘penetrate’ and hence dominate, other solid things less pure and quasi-spiritual than itself”.

On #11
Burckhardt: “the little world is created according to the prototype of the great world”, when the human realises their original nature is the image of God.

Schumaker: “The alchemical operation is a paradigm of the creative process. We may note the sexual overtones of what has preceeded”

On #12
Burckhardt: “In the Arabic text this is: “This way is traversed by the sages”.

On #13
Hortulanus: “He here teaches in an occult manner the things from which the stone is made.” “the stone is called perfect because it has in itself the nature of minerals, ofvegetables and of animals. For the stone is three and one, tripple and single, having four natures…. and three colours, namely black, white and red. It is also called the grain of corn because unless it shall have died, it remains itself alone. And if it shall have died… it bears much fruit when it is in conjunction…”

Newton: “on account of this art Mercurius is called thrice greatest, having three parts of the philosophy of the whole world, since he signifies the Mercury of the philosophers…. and has dominion in the mineral kingdom, the vegetable kingdom, and the animal kingdom”.

Bacstrom: the wisdom of the world (?) is hidden in “Chiram and its Use”. Hermes “signifies a Serpent, and the Serpent used to be an Emblem of Knowledge or Wisdom.”

Burckhardt: “The three parts of wisdom correspond to the three great divisions of the universe, namely, the spiritual, psychic and corporeal realms, whose symbols are heaven, air and earth”.

Schumaker: “The usual explanation of Tristmegistus.. is that Hermes was the greatest philosopher, the greatest priest, and the greatest king”.


Trithemius: “our philosophy is celestial, not worldly, in order that we may faithfuly behold, by means of a direct intuition of the mind through faith and knowledge, that principle which we call God….”

Trithemius: “Study generates knowledge; knowledge prepares love; love, similarity; similarity, communion; communion, virtue; virtue, dignity; dignity, power; and power performs the miracle”.

Newton “Inferior and superior, fixed and volatile, sulphur and quicksilver have a similar nature and are one thing, like man and wife. For they differ from one another only by degree of digestion and maturity. Sulphur is mature quicksilver, and quicksilver is immature sulphur: and on account of this affinity they unite like male and female, and they act on each other, and through that action they are mutually transmuted into each other and procreate a more noble offspring to accomplish the miracles of this one thing”. “And just as all things were created from one Chaos by the design of one God, so in our art all things… are born from this one thing which is our Chaos, by the design of the Artificer and the skilful adaptation of things. And the generation of this is similar to the human, truly from a father and mother”.

Blavatsky: the mysterious thing “is the universal, magical agent, the astral light, which in the correlations of its forces furnishes the alkahest, the philosopher’s stone, and the elixir of life. Hermetic philosophy names it Azoth, the soul of the world, the celestial virgin, the great Magnes, etc” It appears to be that which gives organisation (“the maze of force-correlations”), and form i.e. the perfect geometry of snowflakes.

Sherwood Taylor: “the operation of the Sun.. was carried out by a ‘spirit’, universal, the source of all things, having the power of perfecting them. Its virtue is integral [# 6a] (ie having the power to convert the diverse into a single substance), if it be turned into earth (ie. solidified). This conveyed that the Stone was to be a solidified pneuma. Pneuma was the link between earth and heaven, having the virtue of the celestial and subterranean regions- the power of the whole cosmos from the fixed stars to the centre of the earth. It overcomes every nature and penetrates every solid. It is the source of the whole world and so it can be the means of changing things in a wonderful way. The three parts of the philosophy of the whole world are presumably of the celestial, terrestrial, and subterranean regions”.

Shah: The table is “the same as the Sufi dictum… ‘Man is the microcosm, creation the macrocosm – the unity. All comes from One. By the joining of the power of contemplation all can be attained. This essence must be separated from the body first, then combined with the body. This is the Work. Start with yourself, end with all. Before man, beyond man, transformation’”.


HERMUS said the secret of everything and the life of everything is Water…. This water becomes in wheat, ferment; in the vine, wine; in the olive, olive oil…. The begining of the child is from water…. Regarding this spiritual water and the sanctified and thirsty earth, HERMUS the great, crowned with the glorious wisdom and the sublime sciences, said [#1] Truth it is, indubtible, certain and correct, [#2] that the High is from the Low and the Low is from the High. They bring about wonders through the one, just as things are produced from that one essence by a single preparation. Later by his statement [#4] Its father is the Sun and its mother the Moon he meant their male and their female. They are the two birds which are linked together in the pictures given regarding the beginning of the operation, and from them the spiritual tinctures are produced. And similarly they are at the end of the operation. Later in his statement [#7 ?] the subtle is more honourable than the gross, he means by the subtle the divine spiritual water; and by the gross the earthly body. As for his later statement [#8] with gentleness and wisdom it will ascend from the earth to the sky, and will take fire from the higher lights, he means by this the distillation and the raising of the water into the air. As for his later statement [#8a] It will descend to the earth, containing the strength of the high and the low, he means by this the breathing in (istinshaq) of the air, and the taking of the spirit from it, and its subsequent elevation to the highest degree of heat, and it is the Fire, and the low is the body, and its content of the controlling earthly power which imparts the colours. For there lie in it those higher powers, as well as the earthly powers which were submerged in it.

The natural operation and decay causes it to be manifest, and hence the strength of the earth, and of the air, and of the higher fire passed in to it. Later he said [#9] it will overcome the high and the low because it in it is found the light of lights: and consequently the darkness will flee
from it.


禪修 = 靈修

Posted On 27/03/2010











Posted On 15/11/2009

修行生活 ,生活修行 修行與生活到最後是沒有分別的。 但在達到這最後的過程中,兩者是分割的,充其量只能將修行歸類為生活的一部分。 之所以這麼說,是如果剛開始就將生活與修行劃成等號,那就很容易會『退道』。 這個結果是很可惜的。 原本的生活慣性思維,很難改變,所以需要借『修』來改變錯誤的『行』。 這個『修』是不同於原本的慣性思維,所以在社會上容易被視為『異端』。 因此修行歸修行,生活歸生活。 透過這個『修』的了悟覺知,逐漸改變生活上的『行』。 修行開始與生活融合。 使生活上的『行』逐漸向正確的方向去『趨近』。 最終修行與生活合一,達到行、住、坐、臥如一的境界。 如果開始便將修行與生活合一,那麼便容易忽略『修』而完全回歸於原本的生活慣性中。 藉由『修』與生活上『行』的交叉互動,才有漸次了悟的可能。 『修』的了悟,進而付諸『行』的實證。 『見山是山,見水是水』。最後仍是『見山是山,見水是水』。 只是此山非彼山,此水亦非彼水。 修行是透過交互運用,才能使之相融,偏執於『修』也不行,偏執於『行』也不行


Posted On 30/10/2009













Posted On 27/10/2009



Posted On 10/10/2009

【靈體】 不帶天命者就是「預備人才」,主神會視個別狀況,再決定是否賦予使命,











An Email reply to a person who wana cultivate ling

Posted On 10/10/2009


basically, a person is made up of 3 layer, body,mind and soul(ling)

however most ppl is only with a awake mind n body but a sleep soul.

the soul is our real self, our body is a container for the soul, it is impermernant, as it will age and give way (die)

then the soul will be release and according to the things it hv done while its in the body, it will determine which container (body) it will go the next time (recarnations)

there r many type of soul, animal soul, normal soul, higher soul and higher soul with mission…etc etc..

i only take in student belongs to higher soul and higher soul with mission…

such soul r actually from the higher plane aka heaven, they come bk to earth to take “test” so that they can go higher level..the next time..however, many times, such soul when they come bk to earth they lost their memory and thus they keep stuck in the earth plane although keep recarnating, but they jus cant go bk there n instead the “quality” of the “container” they enter.. gets poorer n poorer..and worst..they start to “collect” more n more bad karma

so basically ling cultivation is to slowly awake the soul so that it can  complete its mission ( most of the time it is to help other soul n inner self transformation) , and thus at the end it could go bk there..again..or move on to higher level..

the above is a simplified explaination on ling xiu,…the details will be far more complicated…and u will hv to go thru it, urself and to understand and exp it urself…when u ling xiu…

people who wana learn from me, will hv to come to my 灵宗堂,for lesson in a class and i will give close supervision to his/her xiu xing

there are many ways to teach ling xiu, however i will be using buddhism way or shall i sayi use  dharma as a media to teach ling xiu..but i do welcome christian or any other religion ppl who is of higher soul or higher soul with mission to lcome to the class

a ling xiu path is never smooth..its tough…cos u need to face ur true self and many times u will realise u r actually living in this world with a  wrong percept ..however to accept the truth that u r wrong is really tough…

hope u understand the above explaination…



A nice 灵修quote

Posted On 07/10/2009

a nice quote from a 灵修前辈












Posted On 03/10/2009

那是魔,那位偉大的魔王來考驗他。所幸那位修行者有足夠強的意志力、謙卑心和自知之明,不貪求名譽、讚歎和地位,不論這些從何而來。我們修行的人應該記得 這一點,當我們貪求快速的利益、很快的開悟,就像盤子上一整塊的比薩,然後我們急著吞食,那我們就會掉入魔的陷阱裡。

就像我印心時告訴你們的,魔王——幻想國度之王,或是魔自身,可以在任何時候化成佛、魔鬼、天使、上帝、或像任何過去、現在、未來的聖人一模一樣,來誤導 那虔誠的或不小心的修行者、或較不謹慎、不注意的修行者。在佛經中有提到在靈修途中魔王常用的五十種陷阱來騙修行的人。不過話說回來,也沒有必要去知道許 多魔王的把戲。只要保持自己純淨、虔誠、對自己誠實,那你就不會掉進任何陷阱、任何麻煩裡面,也沒有任何人可以騙得了你,就算是魔王本人來也不行。

如果我們在修行的團體中還渴求名利、高地位的話,那我們常會掉入否定力量的陷阱當中,因為那正是他們所等待的,等著我們被他們捉住,然後他們會把我們洗 腦,讓我們相信自己已經成佛了、我們很偉大、身負使命等等,那時我們就會驕慢,我們會陷於幻想的驕慢自大之中,然後我們就完了。或許我們可以再度謙卑,再 像以前一樣修行,但那時可能變得很難修,我們已經離道太遠太遠了,再回頭就需要一段很長的時間。我們浪費了許多自己的努力和時間。

因此身為一位修行者,我們承受不起不謹慎、對修行成果驕慢、或想在靈界很快的獲得崇高的地位。有很多人只打坐一點,持戒也不很清楚,吃素也是馬馬虎虎,只 看到一些幻境而已,然後他們認為自己已經成為明師、成佛了等等。你可以成為任何你希望的果位,你可以對你的成就自吹自擂,不過真正的成果自己會彰顯給世 人。有時因自誇我們毀了自己的一生,我們毀了自己,要再回復到從前的等級,已經太遲了。所以,謙卑在修行上非常重要,我們必須內邊謙卑,不只是外在表現謙 卑。有時候人們的外表舉止並不怎麼謙卑,不過他們裡面卻非常謙卑;而有的人外面表演那種謙和有禮的樣子,但事實上他們的內心卻非常傲慢。有時外表會騙人。

大多數修觀音法門的人,當我們修到某一種等級時,夠高的時候,我們可以感覺到別人的內邊如何,而不看外表,有的時候,人家一到我們旁邊,靠近而已,還沒有 走到面前,我們尚未看到那是什麼人,我們已經知道他是誰。你們有過那種體驗嗎?有啊!你可以感覺到那個人的氣和能量,使你知道他是誰。當然不能是個陌生 人,因為是陌生人的話,你當然就不認識他。不過如果你身邊有很多朋友或家人,不管誰來你門口,還沒看見他,你就知道是誰來了!就是會這樣。不是因為你看到 他或聽到他,你會知道那人來了,而且在幾分鐘之內他就來到你面前,那時你就知道你的預感正確。因為在修行一段時間以後,你身體所有的感官能力和靈感會變得 越來越敏銳。不只是修觀音法門的人如此,修行一些其它法門的人,有時也會獲得這種透視能力,不過,這也沒什麼了不起,沒什麼。這些只是我們內在一些小小的 靈力罷了!如果我們修觀音法門,還有更偉大的智慧有待我們去發現

八 风,指称,讥,毁,誉,利,衰,苦,乐八种境界之风。称,当面的称颂。讥,当面的讥讽。毁,背后的毁谤。誉,背后的赞誉。利,获得的利益。衰,遭受损害。 苦,遭遇痛苦困难。乐,获得称心快乐。前四项偏于名,后四项偏于利。这八种境界是人生名利、得失、盛衰、成败的总和。众生时时刻刻都被这八风所吹动,袭 击,甚至被飘没。有的人一遇到顺境便贪著,就着迷,只图享受逸乐,放弃刻苦淡泊的修行,以至纵欲行恶;有的人遭遇逆境,受到折磨,便怀疑因果无凭,退失信 心,甚至毁谤佛法,种下恶因;有的人在言谈中,文字上很潇洒出尘,不为物累,大有“八风吹不动”之慨,及至得失厉害之境现前,便认真执著,看不破,放不 下,陷入迷惑和动摇中而不能自拔。




稽首天中天 毫光照大千

八风吹不动 端坐紫金莲

这 首偈语,气概非凡,意境很高,显示出东坡居士才华横溢,不可一世。香港天坛大佛落成,中国佛教协会会长赵朴初提词还是用的这首偈颂。“八风吹不动,端坐紫 金莲。”是这首偈颂的中心思想。一方面固然是在赞颂佛陀;另一方面,是隐喻作者具有超俗,不为物累的境界,是自负不凡的得意之作。



苏 学士一听,顿时默然无语,颇有愧省之意。本来佛印禅师是比较了解和关心他的,知道他虽然喜欢内典,颇有解悟。可是,缺乏实践工夫,习气较深,对富贵功名, 看不破,放不下。所以,佛印禅师致东坡居士书中,曾不止一次点破他,说:“时人忌子瞻作宰相耳!三十年功名富贵,过眼成空。何不猛与一刀两断?”又说: “子瞻胸中有万卷书,笔下无一点尘。为何于自己性命便不知下落?”这些无非是禅师的一片婆心,随机劝导,为其解粘去缚。可惜东坡居士并未接受这些苦口良 言,以致到临命终时才知平时的功夫不得力。



广钦 法师当年在福建省承天寺的时候,曾经有一段时间独自一人在寺后山上岩洞内,精进修持十三年。后来又回到承天寺,他仍然不住寮房,每夜都在大雄宝殿上通宵打 坐。不久,一天大殿上功德箱内的公款突然丢失了。该寺监院师和香灯师宣布这一消息以后,全寺众僧哗然。他未回寺以前,从来没有发生过这种事情;他回寺不 久,全寺僧人赖以为生的功德款竟然被盗;而且这件事让大家直接联想到的是:他每夜都在大殿内通宵打坐,如果是别人来盗窃,首先惊动的应该就是他;现在既然 他没有反应,那么偷功德款的人是谁?还用得着清查吗?

这一 来,全寺僧众,甚至居士们,大家虽然都不明说,但是,无不对他另眼相看,十分鄙视。可是,他处在这种人人怒目相视的环境中,经历了七天时间,始终心平气 和,若无其事。既没有站出来申明一句,也没有流露半点受委屈的情绪,与平常没有两样。这个时候,监院师和香灯师才出来揭开这段公案的谜底:原来功德款并没 有丢失,这是监院师和香灯师想借此考验他,究竟在山洞住了十三年,砺练出什么样的境界来?没料到他竟能在横遭冤枉,大众侧目之下,不改常态。这样一来,大 众无不由衷地对他表示崇敬;而他却依然故我,毫无一丝得意之色,似乎这称,讥,毁,誉都和他不相干。




Posted On 02/10/2009




在21世紀來臨前的20世紀末,自然界應有的新舊代謝現象,因人類的科技文明與高度智慧,操控了自然界的淘汰替換,妨礙了自然界的更替與循環。於是,人類 雖然避免了戰爭發生,但卻造成了陰陽的失衡。所以才會有天災、人禍、瘟疫、怪病與地震等的產生,以補救陰陽間的失衡。因此,21世紀開始,亂象必然叢生。

面對21世紀的新、亂與因果清算,靈界的最高神尊無極至尊,親自出面,操控靈界,並將靈界掌理的神尊全面汰換。因此,21世紀始,靈界也是一個改朝換代的 全新開始,期能更有效率的面對因果清算而混亂新世紀。在這個新的世紀與年代,在宗教信仰的作法上,也有了許多更新的方法。

20世紀的渡化眾生,是行佛道分立 :




● 解決問題,則係以靈通的方式,直接面對問題,進行溝通與解決。另則係以靈為著眼點,直接以點靈的方式告訴眾生:你係何種靈體?你從何處來?今世結束後,又 將往何處去?今世來到凡間的職責為何等。

20世紀與21世紀渡化眾生,還有另一最大的不同:因面臨龍華考期,在這一世紀的100年裡,凡由靈界下來的先天靈,均應回靈界“報到”。以近10餘年 來,才有“認靈”、“點靈”、“會靈”之說,並以透過靜坐襌坐、修襌的方式,提升自我。


人從哪裡來?要往哪裡去?千百年來,這個問題困惑著每一個人。因為未知,所以人類恐懼與不安,於是,各派宗教學說、命理命相、紫微斗數、星相與乩童式的 靈通等,成為眾人尋找答案的方法。然而,隨著宇宙天體的運行,當時序進入二十一世紀以來,全世界各地大災難頻仍不斷,消極的「世界末日論」與過去探詢未知 的方法,已然不能滿足人們對「未知」的探求。人類物質文明的進步,相對的更顯現出精神文明的空泛貧乏。近十餘年來,憂鬱症、精神耗弱、分裂等精神官能症的 激增,更說明了人們對未來充滿著壓抑與恐懼。

如何找到自己的明天?如何走出自己的未來?要解答這個問題之前,我們先必須有的基本認識是:不同的年代各有不同的問題,也各有解決問題的不同方法。宇宙 天體的輪迴與運行,自有它的機理與機制,正如同春天到了,必然百花盛開;冬天到了,就要萬物蕭條的道理一樣。來到盛世,天下太平繁華;進入亂世,就要蒼生 黎民倍受苦難。所以,十九世紀的刀劍武器,不能面對二十世紀的槍砲戰爭。因此,二千年新的「千年國度」來臨,宇宙走入了一個新的磁場(西方占星術理論,也 有「人類約每隔二千年,就會進入一個新的紀元」的說法),在這個二十一世紀的新磁場裡,若要知道自己的未來、知道自己的來處與去處,解答自己對未來的一切 迷惑,就必須使用二十一世紀的新方法,才能找到答案,若是依然使用二十世紀以前的舊觀念與舊方法,可能造成一知半解的困惑,甚或徒勞無功的陷入更大的謎 團。


● 靈與輪迴:

生命有輪迴的說法,以往被認為是宗教家為了勸人為善而牽強附會的,但在近二、三十年來,全世界的科學家、超心理學家、靈學家等都已承認確實存在輪迴轉世 的事實。1988年,出身美國耶魯大學的醫學博士魏斯〈Brian L.Weise〉,蒐集數百例輪迴轉世的事實,並以他擔任過大學精神科教授、主治醫師、發表過37篇科學專論專文的專業學識背景,寫下了「前世今生」 〈Many Lives, Many Masters〉這本書,風行全世界,輪迴轉世的說法,更因此普遍植入一般人的觀念之中。但是,為什麼會有輪迴?靈與輪迴間又是如何牽連?當了解了前世今 生後,面對今生的未來與未知的下一世,我們又該如何掌握或改變?這一連串的疑惑,迄今仍是科學的盲點。

二十世紀以前,人類習於將一切挫折與迷惑交給宗教,但隨著科學與文明的發展,宗教成為形而上的東西。佛學與宗教經典也歸類到哲學的研究範圍,而宗教教條 式的信仰,更令許多自以為是的知識份子産生疑竇,並斥為迷信;對現代科學無法解釋之現象,則被說成為神話傳說或古人想像。由於科學受囿於它的證據與驗證, 於是造成科學與靈學總是無法齊頭並進的遺憾。面對二十一世紀科學無法解答的問題。以及宗教無法解決的迷惑,唯有從靈學的角度切入,才能揭開所有問題的癥 結。祈望為有緣的眾生解開所有未來未知的迷惑。

● 靈的來源:人是肉體與靈的結合。因為靈的存在與不滅,所以才有因果與輪迴。然而,靈又是從何而來呢?

靈的種類有三:先天靈〈或稱神靈〉、普通靈與禽獸靈。每一個靈在肉身死亡後,都要經過「考核」與「批判」,來決定他下一世的去處,這就是輪迴。禽獸靈的 人如有良好的修持與善行,經過六道輪迴後,可繼續投胎轉世為人,甚至可以提升靈格為普通靈;若是多行不義,就會貶回為動物禽獸。普通靈亦然,肉身死亡後, 就要回到六道輪迴,視其生前行止決定去處。特殊良好修行的,經過靈界同意,也可提升為先天靈。反之,也可能貶為禽獸靈。雖然禽獸靈與普通靈在自然界中所扮 演的角色,看似並不重要,但在靈的輪迴的過程中,卻有鼓勵獎懲的性質作用,所以有它一定的意義。而先天靈在凡間的輪迴轉世,因與靈界的互動有著密切關聯.

● 先天靈的來源與性質:

先天靈是從靈界化下而來,而且每一個先天靈在靈界都有一位主神〈人〉。靈界依據凡間的不同需求,將靈化下凡間,賦予各項職責與任務,或接受各種考核。當 人在凡間的生命結束後,肉體留在人間腐朽,化為塵土,靈卻必須回到靈界的來處覆命。靈界再依其在人間的行止,決定是否留在靈界或繼續下一世的輪迴考核。佛 教信仰者認為善行者死後,引領至西方極樂世界;惡行者,則入阿鼻地獄或六道輪迴,其意義是大致相同的。因此所謂人間〈凡間〉即是靈界修行考核的場所,就是 這個道理。而靈界的國度,當然也有祂的法則與制度,運作著靈界與凡間的所有互動:


由靈界神尊處直接化下而來的靈,是為「先天的」先天靈。而凡間本是輪迴、考核、修行的場所,故普通靈在凡間經過良好的修行修持,靈格得到提升為先天靈 者,即為「後天的」先天靈。一般而言,普通靈的升格,必須先有肯定的修行與修持,再得到靈界某一神尊的認可接納,才能得到提升的機會。但給予升格機會的普 通靈,還必須再經過一次人間投胎與瀝鍊的考核。通過考核後,才能確定成為「後天的先天靈」。









近數十年來,社會高度的繁榮與發展,造成了精神文明與物質文明的極端失調與不能均衡。憂 鬱症、分裂症等精神方面疾病患者急速增加。顯現人們在汲汲營營、追逐名利之餘,更加顯現精神空虛與不知所來與所往。適逢宇宙磁場的改變,時序進入二十一世 紀的混亂年代,在自然界無形力量的導引趨使下,為了趨吉避兇、養生健身,全世界都流行起靜坐、冥想等提升精神層面的各種修行。


二十世紀以前的所謂修行與修法,大都依附宗教或脫不開宗教的色彩。認為出家才是最高的修行,茹素吃齋才是修行的表現與方式。而不斷頌念佛號、精研佛經、 佛理、教義等才是修法。這樣的觀念深植人心,也是一般人對修行修法所認知的「常識」。所以,在人們尋找自我、探求未知以及彌補精神的空虛、空洞之時,都依 循舊有的方式與認知,去探索欲知的答案與尋求心靈的慰藉。但是,顯然絕大多數人並未得到滿意的結果,反而助長了宗教神棍的斂財騙色。

常聽尊者、賢者、或是長者、師父言:「你要『修』啦!」、「你不修不行啦!」、「你就是沒有『修』,才會這麼不順利啦!」。受告誡或被指引的人也常說: 「我有在『修』了啦!」、「我要開始『修』了啦!」。眾人都以二十世紀的認知與理所當然的想法,去進行所謂的「修」與「修行」,於是許多人覺得「修得好辛 苦」,覺得未達預期的結果。於是,許多人灰心、懷疑、喪志,最後選擇放棄。

如前所言,在這個宇宙的新磁場裡,二十一世紀有二十一世紀解決問題的方法,如同十九世紀的刀棍,不能面對二十世紀的槍砲。二十世紀的手寫記憶不敵二十一 世紀的電腦一樣。舊方法並沒有錯,只是舊方法不能有效解決新世紀、新年代的問題。因此,從二十世紀走入二十一世紀,因為跨時空,跨世紀,修法的方式也有所 不同。





法自然:即是說明修法的方法是依循自然的法則。亦即是「自然修法」。修法不須假藉外力,無須他人灌頂,開光;無須辛苦跋涉,求法求道。自然即是「本 性」;自然修法也就是從日常生活中去修法,因此,「搬柴運水是修行,行住坐臥是修行,揚眉瞬目是修行,澄心靜慮是修行」就是這個道理。

靈收圓:宗教界有所謂二十一世紀是末法、末劫,而有「龍華考期」之說法。西方則有世界末日之說法。也就是指過去千百年來,靈界所下放輪迴的先天靈,在此 世紀須做一總考核,所有先天靈在人世間的功德、業力、修行、成就,均在此世紀做一總的結算。如能通過考核,即是收圓。所以,收圓是收自已的圓。若是自已的 德行能圓滿無缺,靈即可回歸來處,不須再受輪迴之苦。

由是可知,所謂「重道德、修清靜、法自然,靈收圓」,也就是以自然修法的方式,修自己的「身、心、靈」。並在日常生活中,尋求自我的覺悟和修持,而修行 修法的最終目的,則是在達到「靈收圓」結果。所以,靈的提升又是修行過程中最重要的一部分。而靈的提升就是「修靈」;就是以靜坐的方式,讓肉體與靈體合 一,而這種自我靈肉結合的正統修行,正是二十一世紀回歸正道的收圓修行。目前全世界盛行「靜坐」、「禪修」、「靈修」等等,都是在修靈〈修靈肉的結合〉。 所以二十一世紀裡,靈的修行是一個宇宙磁場引導下的趨勢與潮流,只是世人並不知其緣由,亦未能貫通其內涵。而靈的修行也完全是「修自己」的自我實踐。無需 深研精奧的佛學教義、宗教經典或哲理等,也無須花錢、捐廟或供養,更是不可能以外力加持的方式來提高靈格或使人瞬間頓悟的,這也是「自然修法」的道理。

在靜坐修靈的過程中,許多人會產生「靈動」的感應現象,有些人懼怕因此成為「乩童」,必須「起乩辦事」,於是畏怯退縮,中斷了自我修行與提升的機會,實 在可惜。如前所言,先天靈的靈性本就有「能通」與「不能通」之分。不能通的人,經過後天的修行努力,也能夠達到某種「能通」的地步,但能通並非一定要辦 事;必須辦事的能通者必竟是極少數,而辦事是一種天命,是否具此天命,靈界早已安排妥當。帶有辦事天命者,逃也是逃不開的。若是硬要抗拒,一生也只有「辛 苦辛酸」可以形容。不具辦事天命的能通者,若想辦事,也須得到靈界的許可同意,否則也只能當個「業餘」或「半吊子」。因此,因靜坐而致靈動感應的人,根本 不需擔心。而先天靈因靜坐而靈動的現象,也是非常普遍正常的。因為靜坐可以讓肉體與靈體的磁場漸趨一致,肉體的氣並與靈體的氣相結合而成「炁體」,在此階 段時,靈界與肉身的磁場便能得「相通」或「接近」。故當靈界的神尊或主神靠近肉體時,靜坐者就會產生靈動感應的現象,或同時感到頭暈、噁心的感覺。所以, 靈動只是逐漸可與靈界或神尊互動的一個訊息,是一個可喜的現象,表示神尊願來關心或相助。這與是否起乩或辦事,是完全不相干的。

此外,「重道德,修清靜,法自然,靈收圓」的修法精義中,前二句乃屬佛學範疇,後二句則為道教的內容。若要以東方宗教的思維探討,它是講求「佛道雙修」 的,並不偏重那一方。這與二十世紀前,宗教各立門戶,互不相屬溝通,是截然不同的。二十世紀前,佛教被認為固可淨化人心,但經典艱深;道教雖入世濟人,但 亦詐騙層出,正邪難分。於是佛道各行其道,互不往來。但二十一世紀的因果亂世,則必須各取佛、道之優點,相輔以達相成,才能真正修得正果。

當此二十一世紀亂世,許多信眾有心修行,但是修得辛苦而沉重。靜坐時,偶有感應,卻不得其門而入,又怕成為「乩童」;吃齋唸佛,潛心經典、教 義的鑽研,但自身困境與病痛卻不能化解。四處求神問卜,又怕遇到神棍。於是,虔心有意修行,反而陷身於無形的束縳,走不出去,結果未見收穫與喜悦,反而成 為精神負荷與壓力。究其原因,就是因為不知道宇宙運行與二十一世紀修行的新觀念,不知道自己的靈格、靈性,而僵化固守在二十世紀的傳統思惟中,造成了畫地 自限,結果越修越苦,越苦越修;舊的問題,尚未尋得答案,新的迷惑又已產生,修到後來,依然不知過去、不知未來;自己從何而來?又將從何而往,仍是一團困 惑。而所有困苦、病痛、挫折、不順,依然全無答案。確也令人惋扼遺憾。


人間有國度區分,大體分為截然不同的東方與西方。東、西方也各有自己的種族、文化與宗教信仰。而靈界亦然,也有國度之分,也是以東方、西方為主要的區 分。東方係以佛教、道教為主流;西方則以天主教、基督教為主要,其間還有中東的回教國家。而靈與宗教間的關係可從二方面探討:

從靈界的觀點來看,宗教最大的作用是作為靈界與陽間凡世溝通的管道。又因凡間是靈界的「考場」,所以宗教同時又扮演著淨化人心與渡化眾生的角色。二十世 紀以前,東、西方的宗教,各行自己渡化眾生或與凡間溝通的方法,靈界也是東、西方各不相屬,各自為政。所以二十世紀以前,宗教與宗教間有較強的排他性,歷 史上甚至有多次龐大的宗教戰爭。

但是,基本上,靈與宗教並沒有「必然」或「絕對」的關係。任何人均有靈,有無宗教信仰或信仰何種宗教,都不影響靈的存在。由於二十一世紀進入「龍華考 期」,靈界所化下凡間的先天靈,在此世紀必須總結考核,收圓回到靈界。所以無論東方或西方的靈,均須尋得「回家」的路。這也是靈界不分區域、國度,不分 東、西方的共同認知,靈界也面臨所有先天靈能否順利回到靈界的共同「考核」,因此,進入二十一世紀後,靈界已不接受過去宗教互為排斥的作法,而以「宗教本 一家」的觀念,共同渡化眾生,只希望達成「靈收圓」的共同目的。在靈界宗教和解的意識影響下,已可見到從接近二千年起,全世界不同宗教的相容性,有日趨明 顯的跡象,就是這個道理。同樣的,在這一個世紀裡,因宗教不同的極度仇恨與屠殺,亦會逐漸趨向緩和。


由於靈是永恆不滅的,而肉體則是短暫的,每一世的肉體均不相同。因此,個人的宗教信仰,只是他的肉體這一世在陽間的選擇,與靈無關。重要的是靈要知道自 己由何處來,在肉身死亡後,靈又將往何處去。舉例來說:一個人如果確知、也相信他的靈體是來自西方的天主,但他卻選擇信仰了東方的佛教,在「宗教本一家」 的概念下,靈界是可以接受的。因為佛教只是這個人肉體這一世的選擇,當這一世結束後,這個人的靈體還是可以回到西方天主的來處。重點在於這個人必須知道並 且相信他的靈係由何處來,至於他的肉體對宗教的選擇,並不會影響他的靈是否可以回歸到他的來處。在觀察因果輪迴的時候,也確實遇到許多相關的實例:有西方 的靈投胎到東方而信仰東方宗教的;有東方的靈投胎到西方,但仍堅持東方信仰的;而且,很肯定的是,西方靈即使投胎到東方,但他的肉身一定保有對西方文化、 風俗特有的喜愛與鐘情。反之亦然。這說明了即使肉體對前世一無所知,但在潛意識裡卻仍然受到靈體潛移默化的極大影響。

探討靈的問題,再佐以前世今生的因果解說,目的在使人知道過去,也預知未來,在解決眾生對未來的困惑,也在使眾生面對未來的人生更為踏實,面對死亡也不 再害怕恐懼。至於每個人對宗教的選擇,則是與靈無關。無須自陷於宗教選擇的束縛,無法跳脫。當然,我們也遇到少數的特殊個案,限定某人只能信仰某一宗教 的。有位退休的公務員來看因果,他的靈來自東方極高的先天靈,前幾世靈界予他的使命就是到西方去宏揚佛法,但前二世他投胎在德國,是無神論者;前一世又投 胎到荷蘭,但信了天主教。這一世,他又生長在天主教家庭,篤信天主。他因為背離了命格,所以一生辛苦乖桀。五十五歲時,獨子死於血癌,他於一夕之間,接受 了佛法。知道因果後,他終於也找到了自己,開始傳授佛經、佛理,也找回了快樂與自信。像這種靈與宗教緊密關聯的案例,畢竟只是極為特殊少見的個案。僅供參 考。



道家與儒家是中國上古文化的二大主流。而民間道教的最大特點,就是入世濟人,其過程則是以靈界神尊透過法師或乩童的方式表現出來。二十世紀以前,乩童普 遍存在於中國民間社會,藉著神明附體、負責傳達靈界訊息或神尊旨意,再配合廟宇舉辦法會或法師使用符法、奇門遁甲等工具,解決問題、救世救人。有些乩童或 後天修行者,更藉助「養小鬼」的方式,以提升其辦事或靈通的能力。

乩童濟世的方式,在農業社會的中國民間,確實發揮了替人消災解厄,指點迷津的一定效果。但是隨著社會文明的繁榮與複雜,很明顯的,舊方法已然不適宜新時 代。許多乩童以身貼符籙、神明附體,不畏刀棍擊身、兩頰穿洞,而致鮮血淋漓、目不忍睹的方式,已無法令知識份子及文明之士信服。加上社會人心與道德的敗 壞,法師作法,只問金錢,不問是非,造成符法人人可學,四處可得,於是到處符法横流為禍。而神棍扮乩童,乩童變神棍,詐財騙色之事亦日有所聞。乩童、法師 濟世的方式,也逐漸無法令人折服,有識之士甚至斥指為旁門左道或邪門歪道。

面對二十一世紀的新、亂,又為達到「靈收圓」的結果,靈界乃決定自二十一世紀起,改以靈通方式,做為入世濟人的直接方法。靈通方式可直接面對 眾生,挑出問題,找出癥結,加以解決。並且可用「點靈」的方法,明確告訴眾生:你係何種靈體?你從何處來?今世結束後,將往何處去?以及今世來到凡間的職 責任務為何等等。當眾生面臨因果清算時,通靈人並能析解前世今生的因果始末,採取「輪迴療法」的方式,避開因果的宿命。

靈界既決定在二十一世紀以靈通方式,做為入世濟人的主流,可以顯見,通靈人在此世紀將日益增多。相對的,乩童的濟世方式亦將日漸減少。不久前連續幾位乩 童來稱:他們現在「起乩」好像愈來愈不「靈光」,日前媒體也報導,好些乩童失業等。此與大環境的改變,均有密切關係。事實上亦是如此,近一、二十年來, 「能通」者確實明顯增加許多,只是能通能力的深淺高低,差異極大,範圍亦各不相同。這也就是本文前段必須對先天靈與能通一再閳述的原因。初始的能通者,都 是可以偶而「看」到或「感應」到似有陰靈〈或稱鬼魂〉或神靈的存在,或是偶而在睡夢中見到某些異象。而眾人對此認知不足,常以「幻象」、「幻覺」稱之。或 有當事者因不明原因而恐懼,或懼怕日後成為乩童而排斥。事實上這些疑慮均是多餘。固然靈通濟世的方式將成二十一世紀的主流,並不表示能通者都要問事〈本文 中前段已閳述至明〉。

由於一般人對能通的現象認知不足,又不相信靈界的存在及因果輪迴的道理,於是許多具備「能通」體質的人,因被「幻象、幻覺」所惑,而被當成精神耗弱或精 神官能之疾病。如此拖延或「治療」的結果,最後反而變成憂鬱症、精神分裂症等。尤其目前工商社會,競爭激烈,許多初始覺得「感應」或「靈動」的人,會誤認 為係因工作或課業壓力造成的官能症狀,而走向錯誤的治療方式。好好的先天靈體,因為認識不清,或因知識份子自以為是的固執,結果變成了精神病患.殊為可 惜。

通靈濟世是個全世界的趨勢,不是只有東方如此。西方世界近年來也盛行通靈熱潮。美國自九一一的事件之後,全美國也暴發了通靈熱。相信靈魂存在以及通靈術 的人較十年前激增1∼2倍。受難者的家屬也不斷透過各種通靈方式與失去的親人溝通。當然,因為文化、習俗的不同,東西方對「通靈」角色的扮演與認知還是有 些差異:




另值得一提的是:二十一世紀的亂世使東、西方對「邪靈」、「陰靈」所造成的干擾,都有共同面臨的問題。這幾年來,羅馬教廷支持開設了許多「驅魔」課程, 極富盛名的羅馬由天主教大學、教宗大學〈UPRA〉等,也都開了這樣的課程,傳授正統驅魔實務,供各國神父或神職人員學習。這是因為二十一世紀的因果亂 世,凡間陰陽比例已經失調,不能平衡的結果,所以,「卡陰」、「卡魔」的情況到處可見。在東方,略具層次的通靈人一看即可知道,而驅除「卡陰」、「卡魔」 也是東方通靈者入世濟人的工作項目之一〈過去流行由乩童或法師等處理〉。




二十一世紀的科學文明,反而在靈界 與陽間的溝通互動間,劃上了鴻溝與距離。過去的方法,既已不宜,始有今日對「靈」的探究,並以靈的認知作為二十一世紀靈界、陽間溝通互動的新方法。

二、宇宙自然的運行,天命的影響力,占百分之六十,而後天人為的影響,則占百分之四十。二十世紀末,宇宙自然律定的安排,因為人類過度的文明進步,而改 變了自然界陰陽平衡的定律。陰盛陽衰的結果,更造成陽間的混亂。靈界乃以因果清算的方式,希望能在亂極必反後,產生撥亂反正之結果。而在因果清算的亂世, 亦唯有從靈的問題著手,知道了靈的來處、去處,經過點靈、會靈、認靈等,才能趨吉避凶,才能得到無形力量的協助。








Posted On 01/10/2009














(二) 進化的程序







在 科學的進化論裡,從「猿、猴」進化到人類,要經過數百萬年,而且,對過去進化的過程,是無法目睹的。但在靈學的進化論裡,從任何動物(包括人猿、猩猩、 貓、狗等萬物)進化到人類,則只要經過數十世的輪迴,即可完全達成。其間的時間約數百年至數千年。更重要的是,靈學的進化過程,是可以目睹的。

科 學的進化論有他們的立論看法,我們無意去挑戰他們,他們是從形體外觀看進化。這就如同在宗教的立論裡,極多數的理論都認為人類是造物者「創造」出來的一 樣。因為大家的理論基礎不同,也各有自己的說法。科學的「進化論」與宗教的「創造論」無需彼此批判,當然,靈學的「進化論」也無需批判別人或被人批判,畢 竟,只是立論的基礎不同,希望科學、宗教、靈學彼此之間都能用敞開的心胸,相互包容與相互尊重。


Posted On 01/10/2009
























Posted On 29/09/2009

















Posted On 28/09/2009

啟靈神功第一法若學會,等於是靈宗的入門,練靈的功夫,是禪宗、密宗、瑜珈三種法門的合一,靈宗的修行,非有別於佛教諸大門派,反而是印證了佛法,使 無形的佛法,因為具體的修為,更發揚光大也,「法輪常轉」四字,因「法輪常轉」不是空言,也不是理論,最重要的是,把真正的「氣」在自己身中 運轉,把真正的「靈」在自己身中運轉,佛法不外求,其真正的意義就在此,世人不知,妄求神通境界,殊不知,法輪若初轉,已是四禪定的境界,這是何等的神奇 莫測啊!

佛經「俱舍論」中有言:「入定修行雖有多種,其真入門有二,一者不淨觀,二者持息念也。修不淨觀,正未除貪﹔對治貪者,有二種觀法:一觀自屍,二觀他 屍。利根者,於自屍由足至頂,週遍觀察,令心厭忌。若鈍根者,煩惱猛烈,難催伏故,依外緣之力,方得制治也。觀他身者,先起慈心,往其屍處,以其相見,彼 相既然,我相亦將然。」


俱舍論中談不淨觀,指的是四大之不淨也,人若死後,人人懼之,因其顏色難看,有兇死橫死者,更是可怖,我們看了他人之死,再想自己之死,看了他人的死 相,再反觀自己亦然,自然生出一種「修行」的念頭,此時逐名求利的心才算能定下來,由定則產生智慧,智慧若生,才算法輪初轉,大凡有了智慧才能入禪,這不 淨觀,亦算是四禪的基礎。

「俱舍論」中又曰:「持息念者,念出入息,正為對治思散。精修此念有六種:數息、隨息、止息、觀息、轉息及淨息也,數息者,數出入息,防心聚散於他。 凡數息,先從入息始,人初生時入息為先,死時出息最後也。出息不入曰死。以如是覺察生死位,無常想,漸漸能得修息。隨息者,隨出入息,念其長短也。止息 者,隨入息,念其所止。止息時,心得於鼻端,或眉間,或足指,隨意安止。觀息者,觀息在身,如珠中之縷。轉息者,謂大種造色〔地水火風〕與心,與心所兼 觀。淨息者,出世第一法昇進八正道,盡智等,名淨息也。修此二觀,心得定也。」

俱舍論中談呼吸法,和道家靜坐不謀而合,其實這沒有什麼好奇怪的,陸象山的東方聖哲和西方聖哲,是同心同理,佛法和道法大同而小異,道家的法輪常轉, 確實就是呼吸法,也就是止念數息,由於靈在海底輪,因而要破海底輪拯救靈魂,可用念力和呼吸法破之,大凡修道人的呼吸,畢竟和凡夫不同,這方面有二個原 則,第一個原則是入息一一到丹田,第二個原則是入多出少,我們修道者要明白,氣若入丹田,就是「皈原」,皈原之後而呼出,這是生命的延續,若把呼吸法久久 習會,四禪定的境界很快便可得到,否則枯坐一輩子,也是枉然,呼吸法若一一入了丹田,丹田必然發熱,因「氣」之流轉乃是固本方法之一,若掃除了陰冷之氣, 丹田產生溫和之氣,這是好的現象,表示呼吸法已獲得初步的印證也。

大凡靜坐先要凝神,把心念扥於雙眼之間,或鼻息之間,坐姿隨意,自然莊嚴,一呼一吸,清晰可聞,到最後才化之於無形,吸入氣,一定要下到丹田,如此的 輪迴,才算是正統的呼吸法,這種入丹田的方法,就是人身中的法輪常轉,入法坐之前,預備動作是雙腳併直,用念力吸入一口真氣,將氣逼往雙足,再把氣排出四 肢之頂端,此乃靜坐法之排除濁氣之方法,亦有凝神之作用也。坐功時,全神貫注在呼吸上,手可由半靈力支配,顯化自然手印,若不能顯化手印,可雙手握緊即 可。由於念頭止專注在呼吸,因而念力可歸於一字,如此常常轉動法輪,智慧生出禪定,佛道可雙修得到,肚子中如一團火在燃燒,如痴如醉,入於四禪定,見奇 景,獲仙緣,爐火中燒,此乃初證。



Posted On 28/09/2009


在這浩浩宇宙,渺渺空間之中,若起分別眼觀之,心就產生了差別,一切所見也就不同了,若分別的愈是細密,就成了原子,電子,質子,中子的世界,最後把 原子,電子,質子,中子再分開,就是「量子」,量子再分就沒有了,分到最後就成了一個「無」字,而我們發覺,這一切全歸止在一個「無」字上,這些不同的原 素,實在是不可分的啊!

然而愚昧的世人卻把每樣物質全分判出來,例如宗教把「靈魂」分成許多的層次,這些層次本來是沒有層次,但硬把祂分開,則變成有了層次,這種分層次的方 法,就是靈的層次論, 但,靈宗的修行者不可不知有「層次論」這門學問,這就是俗世也,故有言說。靈魂的層次,我分判如下, 諸大德善人仔細思量。

第一佛靈───大凡佛靈是智慧的至高無上覺者,按道理說祇有一門「究竟法」,由於善巧方便,放開了無數之方便門,入了方便門,再入「究竟門」,如此可 達佛靈境界,古往今來,證究竟成佛者,實不可說也,這是天上地下第一秘密,有三種法門可以直達,其實這三種法門實在祇是一種,這即是密宗派門,禪 宗派門,靈宗派門,而靈宗和密宗、禪宗可合而為一,其中道理之牽涉非常之廣,靈之一字,乃根本的不思議。

第二仙靈───仙之一字,非外道也,敏感的人莫誤會之,仙的分判由於太多,故容易受人誤會,其實仙靈也是至高無上的一個境界,其 最高之點同佛靈平等無二,仙靈所修的亦是出世法之一,也就是出了三界,了掉生死,像大羅金仙,地位何等的崇高,其靈智真如不動,「佛」和「仙」二字,實 同,無有差別也,也許有人會說我言之太大膽了,但,祇有你爬到金仙界,你會發現,諸佛菩薩原來就是大羅金仙,除了大羅金仙位同佛菩 薩,天仙則位同緣覺,地仙則位同羅漢,至於散仙和鬼仙則同聲聞的地位一般,這些仙眾,大部分能了自己生死,但境界不一定相同,若踏入佛靈境界,入了「究竟 門」才算大羅金仙。

第三神靈───這「神」之一字,被用的最廣泛,也最通俗,有人說「神」之一字至高無上,統稱所有,也有人說「神」之一字,乃是「高級的鬼」也,這些說 法都沒有錯,因為各有各的看法,神靈的分野太大了,三界之內的諸天靈魂,可以統稱為神,所以耶和華上帝是神,玉皇大帝也是神,三十三天的天帝是神,二十八 天的天眾全是神,這當中亦包括了天魔,天魔亦在神的行列之中也,天界的眾神是神,而掌管地面的山神、水神、土神、苗稼神、司禮神、樹神也全是神了。神有上 天界、中天界、下天界之分,大凡上天界是原始祖旡稱神,中天界是天神一類,下天界是凡神,即是生在凡間娑婆世界的神眾也。下界天的神和人間的因緣最深,人 若依善功業報,亦可稱神,如土地福神即是。

第四聖靈───這「聖」之一字,乃是依入世法修行的極致,據我所知,依此法修行者,名人聖界,成為聖靈,和人間亦有大因緣存在,聖靈很容易的在人間指 導人們修世間法,這方法是方便度脫法之一,此等聖靈橫遍十方法界,成為最盛行的一大宗派,一切以理為先,以做人為第一根本,聖靈的靈智同樣大小不一,故其 演法不同。

第五鬼靈───人死為鬼靈,若六道之中的靈,皆是鬼靈也,鬼靈也分六道,依心之識神活動,成仙成佛是靈之一字作祟,成神成聖亦是靈之一字作祟,六道輪 迴亦是靈之一字作祟,天上地下不管一度空間和八度空間,全是靈的世界也。凡靈皆有通也,這就是靈通,凡靈都有佛性,其性本一,本無,本佛,若仔細分,可分 如此,若合之,是一個「佛」字。



Posted On 28/09/2009

啟靈後的人,全身的靈如電一般,由心產生頻率,四肢百骸是靈的結晶體,啟靈過的人,若念力一動,便可產生靈動,念力一停,靈動亦馬上停止,手足全身可自由 控制,但,若不知練靈的程序,可由外在的靈來助動我們,指導我們,這指導的靈,就是指導守護靈,又稱指導守護神,大部分的人先會了啟靈,除了手震動,全身 震動,或看見多色光之外,其他一無覺,然而也有啟靈後就入「超覺」地位的,但,畢竟是太少數了,百千人之中難覓一二人呢!所以練靈甚重要。


練靈的處所,須有一靜室方可,不聞人生噪雜,不聞車聲,室中設佛像或仙眾之像,點燃香華,燈光不宜太明,以莊嚴肅穆為主,靜室約四坪大小就可,不宜過 大或太小,在佛像座下設一座,乃自己靜坐練靈之座位也。練靈和啟靈不同,能雙盤者可雙盤,能單盤者用單盤,若都不能,可以如意坐和自然坐〔隨意坐勢〕,要 練靈前,注意沐浴淨身,穿寬大鬆舒之衣服,心情保持平靜,放下一切的煩惱,先禮拜十方諸佛菩薩仙眾,以標準的五體投地式,再拜靈宗歷代祖師,三拜天地君 親師一切聖眾,拜完坐下。

此時用念力催動自己的靈體,使自己的靈魂〔真人〕從海底輪上昇,從海底輪進入土輪圈,再由土輪圈入於氣輪圈,再由氣輪圈入於天輪圈,再由 天輪圈入於空輪圈,由空輪圈出三界火宅〔出神〕,直至於得道證道,成佛,為天人師,一般人運靈時,產生的現象是雙手震動,或者是全身搖擺不定,再不然手結 聖印到處轉動不止,練靈的功夫在土輪之中所運行的時間最久,要突破土輪,一般來說要三年,土輪時候,指導靈會出現自行引導靈修者如何突破土輪之殼,但由於 三年時間不算短,一般修行者沒有耐心的人,半途就可能退卻了,三年之中的築基練靈,可奉請上界高真下降指導,若沒有辦法,也可由自身的守護神指導,能否有 高真的聖靈下凡指導,全在於個人的仙緣,這是無法勉強的,不過誠之一字,金石為開,誠心誠意非常的重要。

練靈的時間,由指導靈自己做決定,練靈完畢之後,有人會出汗,但也有不會的,有人動的很激烈,但,亦有人不會,祇是輕微的顫動,其練靈方 法不見得人人相同,但,練靈完畢後,自動朝禮十方諸佛菩薩,歷代靈宗祖師,天地君親師一切聖眾,禮拜完後,即可下座矣!靈氣的最高峰就是出三界火宅,成 佛作祖,偉大的人能依此法修行,不懈不怠,一般有興趣者,虎頭蛇尾,祇學會啟靈,尚未練靈就可能退縮不前了,這是可憐的一群人啊!修行是天下第一等人,第 一等事,人身難得,修行法門傳下,若猶不知,真該慚愧。



Posted On 28/09/2009

靈宗的修持,和密宗的關係甚大,因為咒即是法,法即是咒,咒者,乃三玄九要神功中的語中玄也,是諸佛菩薩慈悲眾生,憐憫眾生修行無門,故而傳下修行心 得,化為真言,以此真言,攝收眾生,咒也可說是秘密,因為咒語是法力的濃縮,是精華的所在,靈修者一定要持咒,持咒及是借諸佛菩薩的力量,入於我心,借他 力使自己昇華入空靈的方法,這些說來簡單,但,若不深入,實不可說,亦不可能明瞭。

咒語在佛家是不解釋的,因為咒的內涵甚大,諸佛菩薩的功行不可思議,若解釋之,那不是螳螂擋車嗎?這如同把天拿來解釋,天即是天,無邊無際,又如何解 釋起,近聞有少數出家人解釋大悲咒,印行大悲咒註釋等書,事實上那是凡眼視咒,不知咒語的無邊無際,這如同投石擊天,不聞一聲,這些書讀之可以,但,不可 以為是咒的本意,若以為是咒的本意,那就差矣!說真的,萬法皆咒,咒即萬法,持咒如坐法船,從此岸而登彼岸,那是一種無形力量極致,非可小視之也。

修靈的人,持咒可持楞嚴咒,也可修大悲咒、佛母準提咒、七佛滅罪真言……另道家咒語可持淨法界真言、通天如意咒、混元咒、金光咒等等,也可 專持一佛名,如人持一句阿彌陀佛,一句阿彌陀佛就是十方萬法的總歸依也,一句阿彌陀佛,就是萬行的指歸,心依佛轉,而念力催動〔旋轉〕法輪,心和佛通,一 切感應即可出現矣!唸佛和唸咒是一樣的,要得到感應,一定要掃除一切的障礙,障礙若掃乾淨,「心和佛通」自然有感應,這是自然而然的事,一點也不勉強。
咒即唯心,咒亦是唯識,心與識本一,而咒即是法之根本耳,若把咒力持之專一,可以印心,成為如如不動,若將咒施出,可 瀰滿天下,成了虛空藏,所以真理可縮為一點,亦可放之四海而皆準,不偏不倚,破一切執著,而成為一執著,而這執著的就是咒,世人不知此咒之功力,若忽視而 懷疑,天下無一法可得了。

當年,釋迦牟尼佛拈花微笑,傳下心印,這是禪宗初祖的開始,這心印不能言語可解釋之,心印即是咒,咒即是心印,咒即是道,證咒可算是 證道了,因為靈咒相合印,可轉三界法輪,一心轉而天下轉,咒之一力不尋常。持咒是靈宗的大法之一,將來若有法會,可依眾人之咒力相合,請仙佛下降,依咒 定三界,依咒破三界,依咒出輪迴,每一位欲修行者,至少必持一咒,人人持咒,人人修咒,身咒合一,咒即是道也。




Posted On 28/09/2009

啟靈的世界,是不可思議的,一旦你走了進去,你當驚嘆,這真是玄妙的世界啊!啟靈其真正的關鍵乃是在意識,要知 道意識的無意識就是啟靈,那即是意識更深入的意識也,這點非常的重要,這種關係在佛教密宗自我的超脫中,解說得非常詳盡。

人的腦海中,隱藏著一個精神的領域,而意識是這部機器的真正主人,主人的靈敏程度有些是天生的,但也可以借重於後天的訓練,精神領域的開拓方法,以意 識力去探討腦海裡的神秘,這就是念力的偉大力量,今天的禪宗,完全在這上面用功夫,禪與密的偉大,亦即是自我的超脫,自我的印證,了自己生死,以自己的精 神力量直接超出人間世之輪迴規律之外也。

靈修者以念力來促其靈魂的復蘇,這是用萬念歸於一的方法,也就是一般人常說的精神意志的集中,不但不可分心,且不受任何干擾,這種啟靈,我覺得以母雞 孵小雞來比喻最是恰當不過的了,小雞的出蛋殼就是靈魂的出海底輪,祇要功夫深,不怕不成功。所以我說,這是一種耐心的孵蛋工作,溫度若夠了,靈魂一活,衝 破那一層束縛,也就自由自在了。





人類的精神領域並非是如此單純的,人的腦海中,由意識的主人可以放射出念力的微波,這微波的放射,有其特殊的頻率,若配合靈魂的活動,可產生具體的成 效,其感應力是超人的,有些人能知道自己的前世經歷,這不是假的,而是靈魂和意識的主人深入前世記憶的思想帶之中,因而這超能力的人,帶給人類的驚嘆是無 以復加的,其實道理很簡單,意識若漫遊或進入「前世記憶帶」,自可了解自己的前世。

人的意識是奇妙而不可思議的,意識的神秘,可以由「夢覺」去傳波,由「靈覺」的放射去探測更深一層的學問,因此,宗教的精神領域可 以得到擴充,且獲得神秘力量的功效。據我所知,「靈覺」是最高無上的一種感覺了,「靈覺」不祇是知道前世的經歷,且可預知未來的世界,未來的變身轉世的原 則,全是有軌跡可循的,由這種道理,我們可以了解,因果輪迴在這世上,仍是一條不可磨滅的痕跡,意識的神秘已不可測,更何況那未出世的「靈覺」呢!





Posted On 28/09/2009


其通靈健身的一切姿態符合於啟靈後的一切現象,雖然人人現象不同, 但,大同而小異,在「無意識」中受靈力的支配,做出許多連自己想也想不到的按摩姿態,若研究之,這些姿態符合「經穴按摩」、「法指手印」、「內 家吐納」、「瑜珈健身」等等的動作,啟靈之後,不必驚佈,若有正常式的發展,這絕對不是入魔的現象,且非乩童式的亂蹦亂跳,靈的啟導各人不同,但,卻是自 自然然的。通靈之後,空中的神靈或自宅的神靈會守護根基深厚的通靈人,在冥冥之中指導其修行的方法,把修行者的身體鍛鍊的非常強壯,這鍛鍊的過程可以稱為 「築基術」,「築基」事實上是道家的真功夫之一,所有道功的基礎,一個病弱之體的人想修道,一定要從築基著手,最高明的築基是伐毛洗髓,道家真氣吐納,玄 門靈動,可使白髮變黑,膚色紅潤,肌骨堅強,雙眼有神,長生不老。





Posted On 28/09/2009

修靈宗,盼望人人從自身做起,不枯坐百世而無所得,單從一「靈」字著手,馬上得到感應,科學時代一印證到有靈的存在,就不尚空談,蓋空談並無意義也,禪宗 枯坐百世,雖有得證之人,但,若入中天放鬆國,執著人我兩忘,豈不是如國神仙睡大覺一般了嗎?如此的當了神仙又有何意思?


由啟靈獲得微妙感應之後,應時心持一法一咒,一法即是靜法,守在己的靈竅,使其伏藏而不放蕩,免得放逸而不可收拾,持一咒加持,此乃密宗之口密和身意 大密,此乃防魔之法寶,持密咒自有靈界佛靈加被,無形智慧增長,業障漸消漸明,如一光明寶鏡時時出現心中,現在眼前,此時,反觀自心,可見白一大光明圓鏡 (道家稱此為自身之玉鏡)若以此玉鏡上合天上的玉鏡,就是「得道」。若見自身玉鏡放大光明,以念力祈求一事,事的前因後果便顯現在玉鏡之中,這顯現是一剎 那的,由心印至腦部,由腦部至眼部,於是他人凡心中之所思所想全可一一知之,此即是六大神通之一的他心通。

大部份的人,啟靈之後,由於宿世之中無神仙之緣份,即從當日開始,可以供奉一尊神佛之像朝禮之,以此像為心中之方向,早晚恭敬禮拜,昇敬仰肅穆之心 也,每次靜坐時,可點上一支香心,心想菩薩在前,收斂一切之妄想,鼻聞香華,心托天上。神佛像不必拘束何神佛,自己認心生高興即可,此像本由心生,心有所 感,有歡欣之心,這才是供奉菩薩的最大誠意。由於無宿世之神仙緣份,現世早早修之,其感應僅駐足啟靈之靈動而已,但,千萬莫心急,心急無益,但求努力用 功,不必問收穫,須知道感應道交之事,非求之可得的,而要配合宿世因果,今世修之若不可得,因無過失,來世更可繼續修之,或因一心誠想佛國,念念成熟,往 生佛國也說不定的,這修行紙有好處,而無壞處,此生不修,更待何世?



Posted On 28/09/2009


第一,任何一個想啟動活靈的人,第一個條件是具有宗教信仰,沒有宗教信仰者請勿輕易試驗,誠者靈動,金石為開,沒有不成功的。若小孩子想啟靈,我勸他 免了,因無堅定宗教信仰,六神無主,最容易入魔,若開玩笑似的試驗,抱歉得很,我勸他也不必如此,因「誠」之一字,乃天地之根基,萬法之始也,一切以誠字 開始,如此成功一半,若疑惑之,此乃無緣之人。

第二,啟靈以息念為要,把任何一種念頭都熄掉,祇存啟靈的念頭,萬法歸一,萬念歸一,一念不起,此即是真機玄妙之所在也,活靈的沖擊,佛性的出現,全 在祇存一念之間,而一念即是無念,無念即是專一,霹靂一聲,神光如靈蛇竄動,一接引,一種感覺來自全身,如此活活的靈魂在身如血液流動,皆可以感覺得非常 清晰,這靈魂的游動如蛇,爬滿全身。

第三,在淨房中,雙眼閉起,雙腳著地,一心透澈,此時靈台清淨,心和天通,若感動天神下降,天神趕 來相助,而自己的靈在海底輪中轉啊轉的,如小雛雞的破殼,靈魂一剎那就奔跳出來了,此時的神智清晰,且不必害怕,由其靈動可也。此即手之舞之,足之蹈之, 搖頭擺身,此乃小周天的六大震動,神色不改,靈台清淨,不染惡緣,不著異相,這才是正道也。

第四,啟靈須時辰多寡?大凡約五十分鐘左右,這是因人而異的,各有不同,有人一靜坐,不到一分鐘,馬上獲得感應,也有人坐了二小時才獲得感應,有人連 連靜坐十回,才獲得了感應,依我研究,一般人在靜坐中常靜不下來,腦海中思念如浪潮浪,如此一來想要,感動天神下降,非常困難,反而容易著了魔的道,啟靈 若在佛菩薩前,或有明師守護,比較不會出差錯,有些人不依正法,無誠心,天龍護法未至,反而著了陰神干擾,那就麻煩了,我今天如此的說明,一再的強調,就 是不可疑,疑則暗鬼生,如此不妙矣!

第五,古之佛門歷代宗師,禪的公案多,禪宗亦講靜坐,禪宗講的是「一心不動」,真空法亦空,不著一念,然而在今日,靈宗和禪宗剛好相反, 雖相反,但目的是一樣的,全是為了人人可以成佛作祖,禪是講「定」,講「靜」,而我是講「靈」,講「動」,這如同一個大海,海面上潮浪動的如此厲害,而海 底卻平靜如止水一般,源源的靈性亦是如此,若體會出我這句話,方是我的知音也。

啟靈若成功,方是我靈宗的道中人,靈魂成了活的,才有可能靈修,如此才能脫離三界的火宅,成佛作祖,神仙和我是眷屬了。據我所知,啟靈成功,人人境 界各個不同,有的馬上得天眼通,有的馬上得他心通,有的即得宿命通,有的毫無感覺,只是手足會產生有頻率性的震動而已,可知神靈的來去,其他一概不知也, 但,馬上獲得神通者,畢竟是少數,此耐宿命根緣的關係。



Posted On 28/09/2009

道教有三位神祇,統稱三元三品三官大帝,這即是天官堯帝,地官舜帝,水官禹帝。印度瑜珈術中,也把人體分為天輪、地輪、海底輪。這兩種說法互相暗合,而經 我靈修結果,發覺走火入魔亦有三大關,此即是天魔關、地魔關、水魔關,靈修者要勝過天魔三關,才算得道,否則一切全是空談而已。

有些人根基淺薄,畢生無善功,元神不定,和上界神仙毫無根源,我奉勸此等人先念佛學佛,且莫走靈修感應法門,也慢點啟靈,除非你自認信心堅定,不疑不 惑,且自認平生無惡,功行高超,如此之人方我輩中人也,否則入道門,學啟靈,立刻著魔,著了魔,又得找我求解脫,我得費了九牛二虎之力,實不勝其煩,然而 入道若沒有魔難,也不算是修道,道雖人人可修,但,道高一尺,魔高一丈,天魔三關若通不過,枉費畢生心血,可見修道乃天下第一等人,第一等大事。

靈修感應法門的第一步,「啟靈」就是瑜珈術的「拙火」出海底輪,也就是靈魂的復活和出現,到此境界會產生三種現象,第一種現象是神靈接引,這是最正常 也是成功的啟靈,靈魂在海底輪中破殼出來後,產生小周天的六大震動,一道白光從空中而降,仙靈守護這剛出生的元神,此時雖有震動,但靈修者的腦海中清朗如 同明鏡,很清晰,不混亂,曉得自己的全身大震動,一切自己明白,此時宜加持佛號或咒語,希望神仙守護,互相扶助,天神與我靈合一,神仙相隨左右,一刻也不 分離,到了這地步,就是一個好的開始,這樣的人,才算是靈仙宗派的修士,否則就是未入門者。

第二種現象的產生是中立現象,此等人,和天上界眾神仙沒有根源,和魔鬼之靈也無瓜葛,神仙替其啟靈之後,隨即隱退他去,他亦不知修持的方法,鬼靈亦不 佔據他的中陰身,此即是空靈的現象,例如一座空屋,無主人,任何人皆可來居住,但此屋卻真的可以住人也。此即是靈的無法自主,如游離狀態,這種人大半成了 乩童,也就是外國人講的靈媒,給鬼神之靈附身的人,乩童的靈有些能自主,有些不能自主,這要看乩童本身的修為,乩童和靈修者差別甚大,啟靈若成了乩童,此 亦是此人元神不定,無仙佛緣,靈不能自主,腦海由他靈控制,但,若能漸漸不予理會,心神會慢慢平復,這種人無仙緣,我奉勸他先信基督教,或信佛教,念佛修 善功即可,否則給天魔有機可乘,麻煩大矣!現在有很多乩童和扶乩之人,被天魔鬼靈借竅久矣!然而並不自知也,天魔鬼靈雖也有神通,但,差諸佛天仙遠矣!乩 童或扶乩之人,若早修善功,獲天神眷顧,靈若自主,亦可變身。

第三種現象就是「入魔」,由敝人研究得知,舉凡禪宗、禪定、靜坐、止觀等等法門,甚至練瑜珈術,都會有人產生入魔的現象,天魔是何等的厲害啊!修道人 的靈智修到「無」,元神雖離天竅不遠,若執著「空」,也要入魔境,停留在「無」,入不了羅漢界,得不了羅漢果,入無色天界,可憐的是,靈無棲身之處,實妄 不分,著魔發狂,自己變成天魔,成就一切天魔法,其結果甚為可怖。若有人,平生作惡多端,前世亦無善根沒有仙緣,半信半疑,道心不堅,若修啟靈,靈一啟 動,不是天神來接引,而是天魔來接引,如此糟糕了,試想想,天魔來接引又有什麼好的結果,其人一下子成了天魔眷屬,舉止言行和常人相反,自稱得道,修仙學 道大背倫常,不合情理,雙眼現出迷離之光,神智不正,此即是著魔現象,若是鬼魂投身,尚可處置,若是天魔纏身,或前世孽障,此連仙佛亦無法救度矣!所以吾 之靈仙感應法門非普通法門也,道基不深者,定力不夠者,千萬不可忙修瞎練,無名師指點,若走火入魔,吾不負責。

所謂天魔三關,也即是水關、地關、天關,三關通不過不算得 道,且一關比一關難,若仗自力想突破三關,事實上萬不得一,必須有明師和天神相助方可,自力和他力配合可也,敝人對天魔三關會一一在後章詳加解釋,此文祇 略說一個大概。

我奉勸一些想法單純者,無大忍功夫者,信仰較單純的基督教,基督是方便法門,多行善事,結一點來世善緣,天神若有緣,再修靈仙法門不遲也,我亦奉 勸人人學佛,念佛往生西方極樂世界,這也是方便法門。若有人不怕難,才可跟著我走,我這了生死的法門乃是大乘靈宗至高無上的法門也。


Posted On 28/09/2009

一個平凡無知的人,他不曉得每個人的身中,各有一個「靈性」,縱然曉得也是半信半疑,靈性藏在身中,雖生如死,是被禁錮的,不但不能跑出體外,甚至不能在 體內四處遊動,這種凡夫俗子的感覺,全靠肉體的色、身、香、味、觸、法,也即是眼耳鼻舌身意之感覺為感覺,此種感覺的最高程度是意覺,也就是第六感,第六 感是「智感」,又就「精神感」,離第七感、第八感尚差的很遠呢!所謂的第七感我叫「靈通」,第八感我叫「神通」,這是勉強分別之,其實區別微妙,很難仔細 的劃分出一個界線。


通靈人在全世界各地,均有發現,其能力不盡相同,有人能預知未來將發生的事,能憶前後世,有些可用靈力弄斷金剛鑽,用靈力治病,和控制他人的思想,有 人能隔著空間點火,有人手術時靠著靈力麻醉病犯者的神經,更有用靈力殺人的,使人無緣無故的死亡,這些通靈人的傳奇如同神話一般層出不窮,而這些通靈人的 出生,也富有傳奇性。

他們的母親在生他們時,有的被雷電擊中,或者有一顆殞星掉在其屋頂。半路出家的通靈人也是傳奇性甚奇怪,有人從樓梯上跌下而變成通靈人,他們總要經歷 一場「變靈的原理」之後,才能像電燈通上電流一樣,突然之間亮了,這「變靈的原理」在我看來,是非常簡單的,但,也是非常難的,要合於天時地理契機,若條 件偶合,一剎那便成功了,有人追求一生,結果樣樣是空,有人不必追求,這「變靈」卻突然從空而降,例如我,我是突然之間獲得的,一剎那之間的震撼,我尚以 為我是外星人呢!這種突然產生的力量,使我至今,猶覺得是在夢中,是真是假,迷離得很,但,事實告訴我,萬般全是真,靈魂自由自在的跳躍,真使人又驚又 怕。

靈魂被禁錮,原是死的,若依靠某種力量的沖擊可以變成活的,解脫禁錮的束縛,離開無形的禁忌,如此靈魂可以遊行身中,到最後突破了天竅終於靈魂可以出 遊了,靈魂脫出禁錮或出遊,會產生境界,我稱之為靈境,靈境有真有假,修靈仙宗者不可不知也。這種靈魂的突破禁錮,就叫做「啟靈」,或者是「變靈」,這是 靈通和神通的唯一關鍵,若無「啟靈」和「變靈」的功夫,凡夫永遠是凡夫,他永遠不知有靈魂之一事,他祇能聽靈魂的傳奇,而不能身歷其境,真正有什麼大的感 受。

有許多宗教信仰者喜談感應,如「夢覺」之事,此夢覺是空中的神靈利用人類熟睡時,把靈運入人類的思想迴轉帶之中,使夢中人因夢而有所感覺,這種「夢 覺」很多,但離開「靈覺」非常遙遠呢!這祇是單方面的作用,感應較不明晰,且容易混亂,往往事情發生過了之後,才有所覺悟,有這種現象的不能叫已「通靈」 或「啟靈」。

要變靈,祇需要有三種力量,一種是外來的他力〔空中的靈,可以用祈禱的方式,求其相助一臂之力,這是變靈重要的關鍵,要看啟靈者的根基,根基和前世大 有關連,若有神靈和啟靈人前世關係密切,此乃緣分,祂必自動趕來相助。〕第二種力量是自力,所謂自力簡單的說就是誠心誠意,若有大願和誠心求之,沒有得不 到的。第三種力量是善功,也就是清淨業力,大凡業障深重的人,外形看不出,但是內在若巨石壓身,想把靈魂啟動,就得先清淨業力方可,此時多造善功,使靈魂 可以早一點出來透透氣,這也是很重要的。


Posted On 28/09/2009

復古:修持到恢復無始之前那種純真至善清淨自然的道心,此即為復古.事實上每個宗教都在朝這個目標前進,只是表達的名稱不同而已.每人的原靈在無始之前均 是清淨自然純真至善,只因下凡煉性靈之後,漸漸迷失本性,造下罪業,以致地府門開,從此在人世和地府輪廻不已,這就是所謂”原籍天上,落籍地府,寄籍人 間”.唯有修持,去惡習存善心,使心性恢復清淨自然純真至善,並行功以清償了斷累世惡業,當功德圓滿時,才能回歸先天本位,此乃復古之本意.




Posted On 19/09/2009

修行之人 , 祇能 ” 承讓 ” , 不能 ”

爭搶” !

修行之人 , 祇能 ” 捨愛 ” , 不能 ”

貪愛 ” !

修行之人 , 祇能 ” 謙卑 ” , 不能

” 驕傲 ” !

修行之人 , 祇能 ” 恭敬 ” , 不能

” 無禮 ” !

修行之人 , 祇能 ” 和藹 ” , 不能 ”

瞋色 ” !

修行之人 , 祇能 ” 受氣 ” , 不能 ”

生氣 ” !

修行之人 , 祇能 ” 關愛 ” , 不能 ”

計較 ” !

修行之人 , 祇能 ” 慈悲 ” , 不能 ”

怨恨 ” !

修行之人 , 祇能 ” 盡心 ” , 不能 ”

惰心 ” !

修行之人 , 祇能 ” 隨和 ” , 不能 ”

我執 ” !

修行之人 , 祇能 ” 包容 ” , 不能 ”

動怒 ” !

修行之人 , 祇能 ” 歡口 ” , 不能

” 惡口 ” !

修行之人 , 祇能 ” 樂觀 ” , 不能

” 悲觀 ” !

修行之人 , 祇能 ” 高興 ” , 不能

” 厭惡 ” !

修行之人 , 祇能 ” 歡喜 ” , 不能

” 鬱悶 ” !

修行之人 , 祇能 ” 精進 ” , 不能

” 怠懈 ” !

修行之人 , 祇能 ” 守信 ” , 不能

” 無信 ” !

修行之人 , 祇能 ” 相信 ” , 不能

” 懷疑 ” !

修行之人 , 祇能 ” 守戒 ” , 不能

” 破戒 ” !

修行之人 , 祇能 ” 真心 ” , 不能

” 欺心 ” !

修行之人 , 祇能 ” 向道 ” , 不能

” 退道 ” !

修行之人 , 祇能 ” 成佛 ” , 不能

” 成魔 ” !


是在改變人的思想和觀念 是在改


是在改變人的個性和脾氣 是在改


是在改變人的惡習和惡念 是在改


是在反省自己的過失過錯 是在提


是在使自己更有慈悲愛心 是在使


是在使自己有更好的作為 是在使


是在使自己有更好的人生 是在使



Posted On 19/09/2009

一 般因果的作用,可以粗略分成兩種,第一類就是有在辦事的師兄姐常會遇到的冤親債主,或是”業力現前,不得不報”這一種,而這一類型有個特色,就是要等到人 家上門追討了,也就是遇到了,業力現前了,才能加以查明、和解、完善的解決。而在人家還沒找上門之前,基本上是不太可能知道我們有欠人家債,就像常有人會 有個疑問,怎麼會是我被討債,怎麼會是在這一世被討債等等,這些只能說,說不定她們找了好久,剛好這世被找到了,或是我們所說的,因果業力的條件成熟了, 所以不得不報。

另 一類型就是靈修者會遇到了,這一類型倒是可以主動處理,一般靈修者就是會常遇到鬼神之事,有些靈修者還需要處理這些事,當我們靈修初期,也就是說被啟靈之 後,很多外靈都會主動找上門了,其中也會包含很多冤親債主,不管有沒有令旗都一樣,而這一類型雖然不一定會影響日常生活,但一定會影響修行,因為祂們知道 我們已經在修行了,也知道我們有能力可以知道她們的存在了,不能再像以前一樣可以裝傻,所以她們會隨時圍繞在我們身旁,討點功德也好,而這樣是會影響我門 修行的。

所 以靈修者大多會做一個動作,就是主動請神明做主,要求祂們幫自己”赦因果”,先把會影響修行的因果解決掉,使得我們的靈修之路好走。但是這動作並不能解決 第一類型的因果,也就是說,靈修並不代表不會有冤親債主,靈修還是會被討債的,只是要看因果成熟與否,而這一類型還是只能遇到再處裡,並不能主動請神明做 主。


Posted On 07/09/2009















所 以本靈一定會很著急,大家可能以為身體



因為本靈才是我們的主人,而先 天靈的本領




前是多麼的銅牙 鐵齒,都不得不找人處理,而



還是去問通靈者,一定會有一、二次的機會 讓










為 什麼王母娘娘要下來傳授靈修法門,而又



一切都是本靈在做主,而真正生 死輪迴,隨業
















Posted On 07/09/2009

在 靈修的階段會有其靈主與其他指導靈來教 導我們所需要的法門,這些指導靈大都是屬於 同一層天的知名神佛,靈修者常遇到的有三太 子、濟公活佛、王母娘娘、瑤池 金母、九天玄 女、玄天大帝、關聖帝君、觀世音菩薩、三清道 祖等等,每位神尊的都能力大不相同,簡單來 說學得越多責任越重,會的越多將來需要辦事 的項目也會 越繁雜。

因 此在靈修一段時間後,會有一段時間常常有不同的神尊來教導我們,而且是很頻繁的來訪,這時候如果靈修者本身是好大喜功,喜歡自我膨脹者,會不知不覺的尾巴 就翹起來了,會自己認為自己怎麼這麼厲害,滿天神佛都來找我耶,有更誇張的就是會認為自己就是某某神明的本尊,而且是很高神祇的本尊,所以才會有那麼多神 明來這裡祝賀,之前曾經提過,知名的神尊都不會再一次投胎轉世了,只會用降駕的方式會是在廟宇享用萬年香火,這點所有靈修者需要謹記在心,千萬不要一開始 就自我膨脹到走火入魔的路上去了。

先 天靈都是天上下來的沒錯,可是天上不是只有滿天神佛,還有座前的善財、童女、小龍女、仙鶴、虎、其他人等等,跟人間差不多,很熱鬧的,就像呂仙祖據稱就是 三清玉虛仙鶴轉世的,這類型的例子很多,坊間常見的還有俗稱的九龍九鳳,事實上也真的很多靈修者都是所謂龍族下來投胎的。而所謂的指導又是怎麼一回事呢? 千萬也不要自己想像應該跟我們在學校上課一樣,還要有講臺、教室、課本等等,都已經在靈修了,怎麼可能還是用這種方式在學習呢?事實上所謂的指導都是一瞬 間而已,常常就是在靜坐的時候,會通知說現在是哪一位神尊來了,來的目的是什麼?要教什麼功課,都是一瞬間的事,絕不會說現在要教什麼功課,需要靜坐半小 時之類的話,因為本靈的學習是很快的,只要竅門打開之後就很快了。而這些法門色身真的不需要知道,需要使用到的時候,本靈自然會使用即可,這也是靈修者常 抱怨的,常聽到說我什麼都不知道,什麼都不會,要怎麼做也不知道,也常聽到別人跟他們講說其實你早就知道了,事實上,這時候只要大膽又信心的去做,絕對都 可以做得很好的。


Posted On 07/09/2009



魔考主要是考看看對於人生是否還有執著, 對於酒、色、財、氣、愛、恨、情、仇等等。但是又跟靈逼體有很大的不同,譬如說財好了,當靈逼體時會讓工作事業什麼都不順,作什麼都失敗,做什麼賠錢,而 負債累累。而魔考不會讓人負債,反而會讓人突然得到一大筆錢財,看看對於財富的看法及怎麼使用,會不會退失道心,從此奢華過日呢。

因 為先天靈都是有任務在身的,都有很重要的事要做,所以先天靈已經走上修行之路後,應該是要開始幫助別人了,如果還要為三餐打拼,整天忙著賺錢,那真的不是 魔考,而是還在靈逼體的階段,也就是很多先天靈把魔考跟靈逼體搞混了,那又為什麼修行那麼久還在靈逼體的階段呢,可能只有一個原因,修行沒有走在正法上, 有可能走偏了還不曉得,上面在逼你走正路,你卻覺得上面在給你考驗。

當 初魔王要考驗佛陀,當然是派出絕色妖媚的美女來誘惑佛陀,而名氣也是如此。所以魔考是給人很好很好的生活條件使人墮落,而靈逼體是給人很壞很壞的生活條 件,使人想去找出答案,而走上修行之路,所以靈修之人對於這二者要分清楚,對於判斷自己有沒有走在上面安排我們該走的路上,是很好的指標,如果是魔考,那 考過就好了,那如果還是在靈逼體的階段,就該認真檢討自己是不是有走偏了。最後要記住,諸佛菩薩都是慈悲的,絕不會是逼人走上絕路,只要好好修,生活一定 會過得去,但是也不會太好過到什麼都不用做,每天閒閒不知道怎麼過日子。


Posted On 07/09/2009


先 天的神祇,是負責整個宇宙的形成,天理運行的制定,以及跟我們息息相關的,就是為什麼人要有生死輪迴,為什麼色身有生滅,而本靈卻不生不滅,為什麼要經由 修煉才能超凡入聖,而不是一開始就不垢不靜,不生不滅,為什麼要有那麼多法門,甚至於為什麼要創造地球,為什麼大家要在這裡受苦等等。套句佛家的說法,”唯有佛與佛能了知“,身為凡夫的我們,是想像不到的。所以一直在追問為什麼,是沒有意義的,因為就是如此,為什麼如此,只有先天的神祇知道,我們就是只能在這個範疇裡過生活。

當 然一定會有人不爽,說我為什麼要過別人訂好的規格過生活,很可惜的是,人一定有壽命,命終之後一定受報,做不好一定去受苦,還沒有人能跳脫出去,就算是後 天的神祇也沒辦法,因為慾界、色界、無色界都是先天神祇所創造的,規則一樣是他們定的。就像我們在學校受教育一樣,對老師不滿,對校規不滿,還是一樣要去 讀書,因為這是國家規定的。那可能有人會說,那我死一死就解脫了,很抱歉,死一死還是要隨業受報的。

說到這裡好像很悲觀喔,怎樣都逃不出別人的手掌心,還好的是,天先神祇早就留下了一套遊戲規則,也就是我們修行的目的, 就是依照這些規則玩完這套遊戲,不管是佛陀的成佛之路,還是道家的修煉成仙都是,這些至少都可以先擺脫生死輪迴,擺脫生死之後當然還有很長的路要走,但至 少可以自由自在的慢慢修煉,不用再投胎轉世了,受隔陰之迷,又要從新再來一次,這也是為什麼那麼多神祇要在廟宇幫助眾生的原因,因為那就是他們的功課,他 們現階段就是該在廟宇裡服務,等到功德福報累積夠後,才能晉級,而有些靈修者以後也會走上這一條路。



Posted On 07/09/2009

一 般因果的作用,可以粗略分成兩種,第一類就是有在辦事的師兄姐常會遇到的冤親債主,或是”業力現前,不得不報”這一種,而這一類型有個特色,就是要等到人 家上門追討了,也就是遇到了,業力現前了,才能加以查明、和解、完善的解決。而在人家還沒找上門之前,基本上是不太可能知道我們有欠人家債,就像常有人會 有個疑問,怎麼會是我被討債,怎麼會是在這一世被討債等等,這些只能說,說不定她們找了好久,剛好這世被找到了,或是我們所說的,因果業力的條件成熟了, 所以不得不報。

另 一類型就是靈修者會遇到了,這一類型倒是可以主動處理,一般靈修者就是會常遇到鬼神之事,有些靈修者還需要處理這些事,當我們靈修初期,也就是說被啟靈之 後,很多外靈都會主動找上門了,其中也會包含很多冤親債主,不管有沒有令旗都一樣,而這一類型雖然不一定會影響日常生活,但一定會影響修行,因為祂們知道 我們已經在修行了,也知道我們有能力可以知道她們的存在了,不能再像以前一樣可以裝傻,所以她們會隨時圍繞在我們身旁,討點功德也好,而這樣是會影響我門 修行的。

所 以靈修者大多會做一個動作,就是主動請神明做主,要求祂們幫自己”赦因果”,先把會影響修行的因果解決掉,使得我們的靈修之路好走。但是這動作並不能解決 第一類型的因果,也就是說,靈修並不代表不會有冤親債主,靈修還是會被討債的,只是要看因果成熟與否,而這一類型還是只能遇到再處裡,並不能主動請神明做 主。


Posted On 07/09/2009


啟靈簡單用電影的故事來說明,也許有些人更能了解什麼是啟靈,以及為什麼啟靈是靈修的開始。介紹電影,”黑色豪門企業” 有位年輕人初出社會要找工作,結果來到一間七人的小公司,公司雖小,但業務繁忙,每個人各司其職,盡忠職守,不會互相干涉,上面有總經理、董事長等等。這年輕人在這間小公司如魚得水,工作很有發展性,而且業務不停的成長,長官也賞罰分明,待遇紅利誘人,但是這位聰詰的年輕人老是會找到一些蛛絲馬跡,好像這間公司有個很大的秘密,而這個秘密好像其他同仁都沒有發覺。 他有心想找出這個秘密,從公司的業務,其他公司的員工,甚至於自己的長官也不放過,一一探究。這勤奮的年輕人,運氣不錯,終於讓他找到了,原來這公司不像表面那麼單純,這小公司的存在,是為了更大的不法利益而存在的,背後還存在著黑幫的大老闆,而這大老闆才是掌握一切的主宰者,平時神龍不見尾,但卻主導著公司的發展與存亡。 用這小公司來比喻我們自身,這檯面上的七人就是我們的七識,一般上班的員工可能連董事長都沒見過,就像很多人可以認知的就只有六識,可能連第七識都不知道,更不用說第八識了,這時候要談修道還太早。 而啟靈跟這故事有什麼關聯之處呢?我們的靈就像是幕後大老闆,沒有靈,我們什麼都不是,連存在都不可能。故事中的主人翁要花很大的功夫才能找到,就像禪宗要不斷的參究,才有可能認識到本來的面目,我們真正的主人,我們的本靈,我們的第八識。啟靈就像,如果當初這年輕人一進公司,就有其他人告知他這間小公司的真相,讓他知道這小公司最大的秘密,讓他不用花那麼多功夫去尋找,好像得來全不費功夫似的,也想它真接與幕後大老闆認識、對話、溝通等等,這就是啟靈。 當故事中的年輕人知道慕後的大老闆是黑幫老大時,他只有幾個選擇,選擇之後,就是這輩子該走的路了,不可能有回頭的機會。就像我們啟靈之後一樣,已經知道我們真正的主人了,而前人也告訴我們該走的路了,不論是成佛成仙、解脫生死、名列仙班、復古収圓等等,當然也可以不甘願地哭訴,我不要修行,這條路太苦了等等,這就是靈修的亂象之ㄧ,不是每個人都想走在正確的路上,反而大多數的靈修者選擇了逃避的路,每天跟大老闆哭訴說,這不是我要走的路,這不是我的人生,我的人生是美好的、享樂的、富貴的、權勢的。我才不要修行呢?修行那麼苦、那麼無聊。 而這背後的大老闆,可能是有財有勢的大人物,也可能是平凡的上班族拿僅有的積蓄出來開的。這可以解釋有些先天靈啟靈之後,進步很快而且能力表現的很好,而這些先天靈只佔極少數而已。也有些先天靈本來就沒什麼能力,只是有善因緣往生天界而已,啟靈之後幾乎一切還是要從頭修過。 所以啟靈只是方便法門,只是修行的開始,讓我們能減少摸索的時間,而啟靈之後自己的決定才是自己會走的路,祈望各位師兄姐都能走在正確的路上


Posted On 31/08/2009


而 這現象我們可以稱做為直覺、巧合或是訊息等等,指的都是同一現象的不同稱呼。在靈修過程中,有時候我們會靈光一閃,出現一些以前從來沒有過的想法或念頭, 或是在遇到瓶頸無法突破時,卻在很無意間就得到解答,或是在書局隨手翻一本書時看到的,或是走在路上聽到廣播,或是無意間聽到別人的對話,或是無意間隨手 打開電視,隨手轉台時看到的訊息等等。




回 到一開始所提到的,為什麼很多靈修者會知道這些巧合都是本靈或是其他高靈所安排的,而大部分的靈修者都選擇放過這些訊息的差別,就在於,有沒有認知到我們 的外靈或是其他高靈會安排這些巧合來幫助我們,以及我們靈修者本身有沒有認知到這一點,並相對應地做到自己該做的努力,而不是萬事都期待並依賴本靈或是其 他外靈直接給予我們訊息。

這 或許也可以解釋其他人常有的疑問,為什麼我們的高靈都不直接告訴我們答案,為什麼我們的高靈不告訴我們宇宙的實相等等,一般是人常想了解的世間智,就像是 有沒有外星人啊,有沒有天堂、地獄,宇宙的起源,能不能時光旅行等等。不論是修行還是這些世間智,我們的本靈或是其他高靈會希望是我們自己努力得來的成 果,包含科學的成就也是如此,當然高靈或幫助我們,但是是用她們的方式,也就是用靈光乍現、夢境、巧合等等。

ps all 靈修 are  extract from!JvQxaNqRQUPCOIp61Pu0DOk-

冤親債主 與卡陰

Posted On 30/08/2009

冤親債主跟最大卡陰的不同在於,冤親債主跟我們是有因果關係,也就是在累世輪迴中,曾經做過對不起人家的事,才會變成是我們的冤親債主,而當中如果有牽扯到”人命“的事,冤親債主是可以去找神佛伸冤,如果是事實又合情合理的話,神佛是會給他們令旗 License, 已證明他們是真的受冤屈,是有資格討債的。而卡陰通常是沒有任何淵源,只是不小心剛好遇上罷了,而我們剛好又有機會讓他們入侵到身裡面才能稱為卡陰,如果 沒機會入侵到身體裡面,而只是單純地跟著我們的話,那是不能稱為卡陰,因為他們是不能沒事跟著我們,所以只要去大廟、或是家裡有家神,或是他們也會自己離 開,所以只要沒有入侵到身體,基本上是不用特別處理的,但是已經入侵到身體裡面則去廟宇也沒辦法處理,因為如果神佛出手直接將他從身體中趕出來,是會傷到 當事人的身體的,而神佛是不能做這種事的。

先 來談談卡陰好了,無形界的朋友在陽間其實真的很多,而且不是只有在夜總會、醫院、殯儀館館等等而已,路上、有人活動的地方通常就會有,有時候是意外枉死在 這裡的,有時候是遊魂剛好流浪到這裡,也可能是一般人,平常不只是鐵齒而已,還是喜歡到處亂講話,喜歡批評神鬼,那旁邊如果有無形的好兄弟在,那一定修理 的,所以很多一般人也不會卡陰,但是就是有很多人就是會,自己招呼來很多來卡陰,處理不完,每次都好幾個,處理完之後,出門又開始到處亂講話,然後又卡了 一堆,然後又要來處理.有時候就是沒有任何原因,他們就是在。但是,也不是到處都是,所以反正也看不到,所以到也不用杞人憂天,每天在那裏疑神疑鬼的。


至 於冤親債主是可以入侵道身體裡,但也可以不用入侵到身體的,他們就是可以一直跟著你,不管你去那裡就跟到那裡,隨時都在找機會討債,所以當事人就會小意外 不斷,或是心神不寧,或是精神不濟等等,運氣不好的人就是一命還一命罷了,而有令旗的冤親債主是可以隨時揍一拳,讓你隨時身體都不舒服。


冤 親債主跟卡陰有個共通點就是,有些人可能都沒有,有些人可能只能一、二個,有些人可能就有一堆,一個接一個。累世中也把冤親債主還完了,而又沒有再造新 惡,自然就不會有冤親債主。可是就是有人可能累世作惡多端,一堆人等著討債,剛好又在這一世找上門了,那真的會處理不完,很多人會有個疑問,會覺的很奇 怪,不是剛在哪裡處理完冤親債主,怎麼又來了,一定是神棍又再騙錢了,那有那麼多冤親債主,我才不相信。事實上,就是有可能,而且每次處理的都不是同一個 冤親債主


Posted On 17/08/2009

我 們每個人都有個本靈,唯一的本靈,而這本靈就像佛陀說過”上天下地、唯我獨尊”。沒有本靈也就沒有我們現在的色身,沒有本靈也就沒有娑婆世界的一切萬物, 也就是說,沒有眾生的本靈的存在與作用,那我們所熟知的世界,所以一切萬物,將不存在,因為所有一切實相皆須依附我們的本靈才會存在,因此”上天下地、唯 我獨尊”。

而 本靈與我們現在色身的關係,就像大家熟知的”借假修真”,我們的色身就是這個”假”,我們本靈方為”真”。如同在靈界時,大家只有靈體的存在,並沒有色身 存不存在的問題,而為什麼這個娑婆世界需要這麼麻煩呢?還需要個色身來作主,還需要這個色身來製造種種的業報,導致我們本靈還要累世輪迴受報,這種種的說 法在網路上都找的到,這裡不再贅述,因為那不這篇文章的重點,而是這現象一直存在,如何解釋都沒有辦法解決這現象。道本如此。



而 這部份靈體都可以成為我們的指導靈,所以我們的指導靈可能只有一個,也可能是有無數個,端看我們的因緣而定,而因緣在於我們主動去尋找,也就是走靈山法 門,到各大廟宇、靈山會靈,這樣遇到我們指導靈的機率會大很多。另一種就是自然法門,在家自修,等到機緣成熟,我們的指導靈自然會感應到,而主動來找我 們。

而 本靈與指導靈的差別在於,本靈一直與我們存在,所以最常接觸到的靈,應該都是本靈才是,而指導靈降臨時,最大的不同在於氣場的改變,畢竟能當我們本靈的指 導靈者,修為果位必定高於我們才是,相對的氣場會充滿祥和的力量,所以當指導靈在場時,感覺靈敏者,是應該覺得很舒服、祥和、使人覺得安心。所以當我們感 覺到氣場有所改變,充滿負面的能量時,自己就該有所警惕了。

而 指導靈除了氣場的祥和外,在開示任何訊息時,也是充滿持慈悲與關懷,而非是強迫與恐嚇,指導靈的語氣也是如此。大家應該很難想像諸佛菩薩、各路神明會大發 雷霆吧。當然有些神明是充滿威嚴,而這威嚴是充滿慈悲的力量,是為了指引我們走上正途才會如此,這與恐嚇無關,因為真正的神佛是不會生氣的,是不會強迫、 恐嚇我們的,這是靈修者該注意的基本知見。


Posted On 14/08/2009


  • 禪宗說”心”,
  • 佛陀說”真如、第八阿赖耶识”,
  • 道家說”元神”,
  • Ang mo said ” Soul, Energy,psychic

講的都是同一個東西的不同名詞而已。而各家對於這東西的說法大同小 異,這就像是大家如果看過”下雪”,就知道”下雪”是什麼情況,但每個人所形容的”下雪”都不會完全一樣,但講的都是相同的東西,可是如果一個沒見過”下 雪”的人,光是聽別人怎麼形容”下雪”,還是不如自己親眼看到”下雪”來的深刻,如果只是聽說,就像是霧裡看花一樣。




最後再整理一下,啟靈就是明心,就是開悟,這大家不用懷疑,好像禪宗一輩子都在找”心”,Some of you might ask 怎麼這麼簡單就讓我得到了呢?  因為只有我們先天靈才能啟靈,而且我們累世早就已經修過了,累世中早已明心了,只是因為隔陰之迷忘記了,啟靈只是幫助我們開始回憶起而已,所以真的就是那麼簡單,而簡單的原因是因為我們真的早就修過了,而有太多通靈者根本就不了解這一點,也不願相信除了色身之外還有一個真正的我、真正的本靈。


很多人會說禪宗不是”不立文字”嗎?市面上怎麼那麼多討論禪宗的書 呢?而禪宗不是說明心見性、當下成佛嗎?為什麼明心見性是起點不是終點呢?事實上,禪宗祖師所留下的著作,以及流傳後世的公案等都是悟後起修的過程,裡面 提到都是本我、真如的性質、功能等等,未開悟者,每個字都看的很清楚,但是真正的密意卻不是他們所能想像的,所以市面上解釋公案的書籍很多,真正看的清楚 的也有,但是少之又少。

這也是為什麼明心見性後,才是修行的開始,因為之後才是修行真如的開 始,才是開始參訪善知識的時候,這時候看所有禪宗祖師的著作才會覺得很親切,也才能真正的看的懂,真正了解其中的密意。而啟靈也是,啟靈才是修行的開始, 才是開始真正去認識本靈的本質、功能等等,這部份也不是靠自己想像,也是需要多方去參訪善知識,才能有所成長,也才能在靈修法門中走的很順遂。


  • 被人為的啟靈,
  • 因靈動而啟靈,
  • 或是去廟宇會靈而啟靈,

事實上,啟靈之後就算是有靈通的能力,可以與自己的本靈溝通,或是接收其 他外靈的訊息等等,只是我們的色身還不熟悉怎麼與自己的本靈同步運作。而啟靈是靈修必經的過程,啟靈之後才是真正靈修的開始,如果沒有啟靈,不管聽人家描 述,或是自己所看到的,都只是增加自己的見聞而已,與靈修無關。


Posted On 13/08/2009

大 家一般的印象都是通靈就是,有知道他人



一,也就是應該都有聽人說 過,”某某通靈人




很準的 通靈者,預言未來會發生的事情應該



以花大錢買這些很準的預言也是值 得的。事




來源也就是通靈者 自己宣稱他通靈的對象是







去而認為這些通靈人不準 呢?


靈修的過程中會有一定的感應,也可以接受外靈的訊息,但這外靈並不像通靈者是單一的來源,也就是說靈修者的感 應是多元的,可以是自己的靈主、靈母,也可以是去廟宇拜拜時,裡面的神明,也可以是其他的外靈等等。範圍比較廣,也比較多元。這與通靈者的差別在於,通靈 者幾乎身旁都會跟一個他所通的對象,而靈修者的感應,則是必要的時候,神明或是其他無形的才會讓他們感應以及給與訊息,不然靈修者如果常常覺得身旁跟著神 明或是無形的,那可能什麼事都不用做了。尤其是一些隱私的動作,會讓人覺得很尷尬。靈修者功力高者,可以與很多神明或是無形溝通的能力,而通靈者則是有個 訊息的來源,少數通靈者也可以跟其他神明溝通,但畢竟少數。

而 通靈者的能力大多侷限在於訊息的來源,而缺乏主動解決問題的方法,這也是我們常聽到很準的通靈者,很少聽到很行的通靈者。也就是一般人常會找通靈者問事 情,想要知道自己的未來財富、工作、家庭等等。但靈修者很少會做這些事情,事實上,靈修者可以跟神明溝通時,神明除非有必要,不然很少會做這些類似預言的 事,而是著重在於當事人的問題,以及解決的方法等等,而這也是通靈者所缺少的部份。但是一般人對這些事情,除非是發生在自己身上,不然都沒有興趣知道這 些,而是喜歡看準不準的通靈者表演,喜歡知道自己的未來會怎樣。

這 也是為什麼我們會說我們是靈修法門,而當其他人問我們說會不會通靈時,我們都是說我們不會通靈的原因,因為我們沒有固定的訊息來源對象,而神明又不會給我 們讓當事人覺得很準的訊息,只會讓我們知道當事人發生什麼問題?問題點是什麼?以及該怎麼幫助他們等等。而這些當事人如果不是對於我們有很大的信心,而是 先看準不準再說,一定會大失所望,因為那不是我們可以給予的東西。卻是一般通靈者最常給予的訊息。這也是靈修者與通靈者最大的差異所在。事實上,靈修者對 於當事者的問題了解上,是很精準的,他們可以知道當事者發生什麼問題了,以及這問題是怎麼產生的,又該如何解決,這些其實是很精準的,不然如何處理事情。 但是這個精準卻不是一般人想要的。

至 於神通,因為是佛陀所言,也很明確的記載的經文之中,一般人也常誤解說,這些通靈者的能力也是神通的一種,尤其很多通靈者最常見的功能就是查看當事人的前 世今生,坊間很多探討的書之中都舉得很多的例子來證明,前世發生的事情是如何影響我們現在的人生,而這些問題可以經由催眠來改善等等。而靈修者會比較少看 前世今生,除非有必要,不然看前世今生只會帶來當事人的困擾,因為所說的事,當事者都是不能確認的,只能從準不準或是信不信任靈修者來判斷,更何況有很多 不肖的人用來為非作歹。而很多人會認為這些能力就是神通就是宿命通,但就我們的認定,除非是少數修為很高的修行者是真的有這些神通。一般的通靈者與初期的 靈修者,這些前世今生的訊息都是其他外靈給的,與自己的修為無關也與真正的神通無關。

真 正的神通是修行的副產品,是真正屬於自己的,但通靈與初期的靈修都不是真正的神通。通靈者都其訊息來源沒有給予任何訊息時,只是普通人而已。所以常聽到通 靈者說,這些事情幫不上忙,或是預言不準等等。而靈修者則多了一項能與神明溝通協調的能力,也就是可以請求神明慈悲為懷、網開一面,當事人都有心懺悔求助 了,希望神明都幫忙開條活路。所以對於靈修者而言,只要找上門的當事人有心也想懺悔補償,在神明做主之下,沒有什麼事情是不能解決的。除了當事人真的連神 明要幫忙拉一把時,連手都不願意伸出來,那神明也愛莫能助。這也是靈修者需要會靈、認主的原因。至少處事的時候,有神明在後面當靠山,幫忙處理無形的事, 而通靈者本身也比較有保護,不會受到無形的干擾。


Posted On 13/08/2009








































可以隨心所欲 的,想動就動,想靜就靜的,所



最自然的修行方式,是由最好的明師帶領 者,



是事實上並不是這樣,有太多人老是 懷疑、擔





很多跑靈山者喜 歡去那邊靈動的原因之一,







的,而這也是一般沒有修行 但突然有感應者,




事實上, 他們的認定是有可能的,但另一個可





Posted On 09/12/2007

Well…people who had came my house for chanting or ppl who follow my way of meditation usually experince alot of funny symptons….

1> headache

This due to the energy from my room and also becos of the strong yang energy forcing into the person …

people who experience this is consider luck and unlucky..y? beocs this show that u are able to recieve the good yang energy but it also mean that ur body is full of negative energy, thats why the impact is so great…

many times alot of ppl when go into a temple or start wearing a new amulet or crystal or listening to sutra or mantra..tends to feel a headache..they thought the energy is not suitable thats y so uncomfortable and start to avoid it..this is not true…it actually show that ur body eneergy is so negative  that the positive energy is creating a big impact on u….to over come it..jus bear the pain and soon u will be ok..

2> body shaking violently…

this is one of the scary symtons…many exp…well its cause due to ur body negative karmic energy is reacting….the zhen guang zhen qi is forcing its way into ur body and the neg karmic energy is trying to avoid it.. thats y causing ur body to sake.

the shaking will last very long and might get more n more violent..there r many at my place ppl  will shake till go bang wall…its not a good sign but…as long u r diligent in ur xiu xing.. the shaking will slow dwn…

3> tears……………..

crying is the most common sympton exp …its classified into 2 category..

3a> crying with a guity emotion..

this exp by ppl who keep alot of emotion “scecret” in their heart and ppl with alot of stress..

the crying will drain out their emotional crying… ????

3b> crying with no emotion.. tears jus drop

well this also a good sign..ur ling is draining out “unclean” substance from u thru the tears.

4> roar

this is the most scary 1 and my parent hates it…i will sure lecture by them when my client leave my house..heehee…

the roaring is a sign of the negative karmic energy is forcing its way out of the person body..a good sign to be seen.. but if the person or the onlookers dun understand.they will be very very scare..

5>laughing/ smile

not many will exp this..its a very rare symton.. but its a good sign…this shows that ur ling is glad to recieve the positive yang energy..

6> self slapping

this is even more rare…so far only one out of my almost 200 disiciples exp it…

this are very very bad sign…this shows that the negative karmic energy is so strong that the person ling hv become a xie ling..

ppl who exp this hv to stop cultivating immediately and hv to go thru my healing every 3 days..

7> hand movement…

this is a very common sympton…usually the person who follow diligently my teachings in meditation….in time to come, they will exp their hand moves forward and upward…this r sign of ur body hv recieve sufficent zhen guang zhen qi….n is ready to xing tao…

8> probing on the top of head/ crown chakra

this is what i love to know….cos this means the crown chara is activated..zhen gang zhen qi had establish a strong connection with the person.

9> no feel

haha…4 type of ppl will hv no feel …

9a> ppl who hv tooooo much ren xing, such ppl r ppl who dun dare or dun want to face their own trueself..

9b> ppl whose ling is totally injured…needs long energy healing..session

9c> ppl whose karma debtors are tooo much till no energy could penetrate them…

9d> ppl who use too much brain, their brain waves flux is so strong that they hv seal all their 7 chakra..

10> lusty thoughts

i guess many does hv exp this but dare not tell me….

well , this are the work of ur negative karmic energy creating obstacle to stop you from forcusing..

dun try to shake it off…the more u try not to think the more you will think…

the best way to handle it, is to be aware and let it pass thru u..

going thru any of the above symptons is part and parcel of my methods of xiu xing…

to xiu ur body is actually a battle to fight against your own negative energy and negative karmic energy…

it takes alot of determination, preserverance ,strong will and good karma fruits to win the battle…

but the victory is really worth all the effort..

people….jia you!!!!!!!!