第78期

天帝教首任首席使者涵靜老人李玉階

1901- 1994

是當代值得尊崇的宗教家。其就讀中國公學時曾是五四運動上海學聯的學生領袖，深具「五四」一代中國知識分子憂國悲時，以天下為己任的氣質。二十八歲任財政部長宋子文的簡任秘書。上海的政治舞台的繁華一頁給予他人生豐厚的歷練與考驗《清虛集》是涵靜老人於1937年挈眷歸隱華山至1940年，於三年之間感懷憂國， 參悟機妙的詩詞。也是體現涵靜老人行道救世與隨分報國的宗教實踐與宗教情懷的重要文集。綜觀涵靜老人李玉階的一生，一個經歷憂患熱愛中華文化，自始窮究天人之學的中國傳統知識分子。一生弘揚中華文化追求和平，體現中華文化「道」和「天人合一」的內涵，實為當代宗教家的典範。

In the language of Western science, we can say that the emergence of life on earth was made possible by what Edmund Wilson calls a ＂consilience＂

a seamless consonance

among laws in many domains. According to the biologist Michael Denton, whatever aspect of the material substrate we examine on planet earth, we find fundamental conditions favorable for life. These conditions range from the properties of water

viscosity, surface tension, freezing point, specific heat

to the wavelengths of sunlight; from the chemical properties of common elements

yielding emergent properties of geometrical variability, energy conversion and information storage

to the geological distribution of trace elements needed for life. The evolution of life on earth indeed depended on consonance of a great many laws and conditions. Clearly the origin of life on earth goes deeper than any fortuitous combination of building blocks in real time. The deeper origin clearly lies in a system of harmonious relations among laws governing many domains. How was such harmony arrived at? What kind of cause could possibly lead to the mutual adjustment of laws? The human mind reaches for a cause that transcends matter. In A New Realm, Lee Yu-chieh discusses the idea that the physical universe is incubated by the non-physical universe. This statement is closely related to the doctrine that spirit-entities called hezi are part of matter. Thus a divine potency is always at work within and around the process of material evolution. In the words of Lee Yu-chieh, ＂The non-physical realm encompasses the physical; the non-physical realm incubates the physical; the non-physical realm creates the physical.＂ In view of such doctrines, this writer is motivated to ask what kind of challenges spirit-entities face--what role do they play--in the evolution of earthly life. How can we, as finite sentient beings, understand and resonate with the inner dimension of becoming that is experienced by spirit-entities. Western science points to the mutual accommodation of natural laws as a precondition for life. This writer believes that such harmony among laws is compatible with the idea that the nonphysical realm incubates the physical. This writer further believes that incubation of the physical realm by the non-physical is compatible with the idea of ＂cosmic man＂ in the Western mystical tradition. These ideas represent a relatively broadminded religious vision, because they do not view the emergence of life from an angle of theism-versus-atheism. Instead, they envision a potency at work in the cosmos which incubates consciousness and personhood.

本文就此次參與福建省南安市樂峰鎮德興壇黃吉昌道長仙逝繳籙二朝黃籙齋儀的道士團成員，他們與黃老道長以及德興壇的關係角度切入，透過道壇祖譜、抄本與訪談，探究一場實際繳籙齋儀中所能建構的區域道壇道法譜系、淵源傳承關係，以及他們道壇中保存的抄本文獻價值。全文結構安排：前言，敘述研究動機緣分與問題意識。第一節，德興壇內部的道法傳承譜系。第二節，德興壇道法淵源自留塘惠陽靖：討論因聯姻關係留塘惠陽靖道法外傳至徐內德興壇，惠陽靖蕭培元道法傳承譜系，以及惠陽靖抄本所具顯的道法內涵價值。第三節，德興壇黃吉昌道長道法外傳譜系。結語，歸納本文主要論點。

高昌是絲綢之路沿線重要的交通樞紐，是東西方兩種文化真正交流之地和分界之地。在繪畫方式上，高昌的柏孜克里克千佛洞壁畫借鑒了中原內陸的繪畫風格和方式，由此地以西卻是明顯的犍陀羅風格。14世紀，伊斯蘭教入侵，高昌滅亡，佛教迅速消失；清末，高昌石窟被歐洲所熟知，由葛籣威德爾記錄的《新疆古佛寺》成為了研究柏孜克里克千佛洞的珍貴資料，隨著近年來洞窟清理的開展，更多的內容呈現於眼前。本處佛教壁畫融合了摩尼教的少許內容以及當地的西域文化，將葛籣威德爾所著的《新疆古佛寺》與原址壁畫比較之下，發現葛籣威德爾記載與實際有不符合之處。

中國古代上帝名稱有帝、天帝、昊天上帝、皇天、皇天上帝、天皇大帝等，其淵源甚古，殷商已成熟，西周發生了由「帝」而「天」、由神而人的重心轉移。六經中隨處可見上帝，但從春秋時期開始了文化精神的轉變，儒家以人文理性為主導。漢代又有宗教復興的趨勢，但董仲舒仍然保持儒家人文理性的基本精神，以倫理道德依歸。宋儒更多地討論「天」、「道」、「理」、「性」、「命」，即使討論「上帝」、「鬼神」，也多是哲學理性解釋，上帝隱遁了。明清之際儒者反思批判宋明理學，面對基督教傳入，有重建上帝信仰的意思。明清時期儒學開始了民間化、宗教化的轉向。現代民間大儒段正元以道德作為核心價值來構建新的國民信仰體系，對古今中外的上帝觀進行了新的整合，試圖重建儒家的上帝信仰，提出三教同源，萬教歸儒，整合多元宗教，教化世人。近代以來國人信仰危機，段正元辦道德學社，回歸上帝，對於我們今天的對儒教復興的有重要意義。

在黑格爾的哲學體系中，宗教哲學乃是一個極其重要的方面。而黑格爾的神學思想則集中體現在他的宗教哲學中，尤其是在他對於上帝和基督教的論述上。作為一位路德宗信徒，黑格爾始終都站在對於基督教之獨一真理性的維護的立場上，而這種維護正是在他的宗教哲學中實現的。通過其宗教哲學的建構，黑格爾在理性層面證明瞭唯有基督教才是唯一具有權威性和真理性的宗教。因此，本文試圖通過對於黑格爾著作中關於基督教的論述，尤其是對於其宗教哲學的分析，來展現黑格爾是如何在自己的哲學體系中來證明基督教的真理性和權威性的。