From the perspective of Buddhism, the spirituality mentioned here is equivalent to Buddha-nature or true nature.
In fact, the fundamental essence of any religion emphasizes this point, so broadly speaking, all religions are forms of spiritual cultivation.
However, due to the established existence of religious systems, religion has differentiated itself from folk spiritual cultivation. Therefore, in a narrow sense, “spiritual cultivation” belongs to folk practices.
“Spiritual cultivation,” generally speaking, offers a refreshing practice model for three types of people:
1. Mediums—who have been possessed by deities for many years and are now beginning their own path of cultivation.
2. Those with supernatural abilities—who cannot focus on orthodox Taoism or Buddhism and are often viewed as outsiders by Buddhists.
3. Those who cannot concentrate on orthodox Taoism but do not possess supernatural abilities.
However, most spiritual cultivation tends to focus on “spirit.” Here we will explain from the perspective of “spirit,” as well as address the issues faced by those with supernatural abilities. Should it be “Unity of Human and Spirit”? Or “Unity of Spirit and Human”? What are the differences between the two?
Regardless of whether it is due to external spirit invasion or one’s true spirit breaking free from its constraints to inform us that we should cultivate ourselves, the first action after entering this path is not training the body or spirit but rather suppressing supernatural tendencies as much as possible. The reason lies in that no matter how erratic our true spirit may be, it is we who need to cultivate ourselves; we must take charge instead of allowing our true spirit to take charge.
Therefore, regardless if it is due to external spirit invasion or one’s true spirit breaking free from its constraints after embarking on a path of cultivation, if a righteous deity comes to educate us, they would certainly not want us to act recklessly. In other words, signs of supernatural ability are a process that can also be controlled once one enters into cultivation.
This world is determined by our decisions; our true spirit’s notification has already been received! That means returning to the most fundamental state of tranquility. Thus “Unity of Human and Spirit,” means we take charge while our true spirit cooperates with our practice. On the other hand, “Unity of Spirit and Human,” implies that spirits continue developing while we align our actions with them in practice.
But here comes the problem! Humans are formed by three souls coming together at birth; once they leave this world, each soul disperses. Consequently, one’s true spirit advances through accumulated results from practice—what about ourselves? We can only start over again; this is what many Taoist priests refer to as “making garments for others.”
Furthermore, when “Unity of Spirit and Human” focuses primarily on spirits as its core outcome—not gaining divine powers but rather “spiritual communication” or “communicating with spirits”—it means either communicating with one’s own true spirit or communicating with other spirits through one’s own spirit. If that’s the case, how can one confirm whether they are communicating with a divine being? And not something else? Over time there will still be another entity (spirit) mediating between oneself and divinity—couldn’t that lead to influence? How can one avoid being influenced?
Thus it becomes akin to a receiver that can be tuned into different channels at any time; sometimes picking up one channel then another channel next. This explains why many spiritual sects today falsely claim spiritual cultivation yet remain stuck in roles akin to mediums without progressing further.
Therefore, the meaning behind “Unity of Human and Spirit” lies in leading one’s own direction in practice while managing disturbances caused by erratic movements from within oneself—making one’s physical body a steadfast base station capable only of receiving information from their primary deity so that they may remain undisturbed while continuously improving themselves.
In other words , if there are no issues concerning one’s own spirit , then there will be no issues concerning deviation .
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