15
11 At the time of my research in 1985, Tam was still alive in Canton. He has not altered his Protestant faith.
12 From my interview with Alfred Lo.
13 Lo translated it as the "Tao of Apocalypse." He probably was not aware that the word 'apocalypse' had connotations which were not in keeping with his teaching.
14 By now it is obvious that the first generation of disciples all changed their middle names to Han (). This is significant in that a name-change signifies a new identity, that is, the disciples were conscious that they belonged to a new sect.
15 **. This worshipping hall must have been built before the fall of Hong Kong to the Japanese, for Alfred Lo recalled the pillage of the hall by neighbouring villages during the period of lawlessness.
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16 XANT · KM. There are certain esoteric elements in Lo's teaching, especially those which pertain to specific methods of sitting in meditation and the method of curing and of chasing of demons. These specific instructions cannot be divulged to the uninitiated. However, the abstract formulation of his teaching is open to the public.
17 至大至達顧聖紀念館講詞,
18 See his essay "Does God exist? { »h_27[® )".
19 神也否無形而有徵者也
20 有,形,名,性,欲,尬,恩怨,注,數情,
21 This text appears as the centre-piece on one of the altars of this sect.
22 This is as much as Lo is prepared to say about the creative function as the Supreme Deity.
23 See photo on the inside of back cover of the AM (Plate I).
24「歿後可以復歸干种」至大至尊顯聖紀念館講詞。「復貼於神,復節於無極」神之有無講詞。
25 AZGI, ch. 8.
26 Ibid., ch. 3.
27 神之有無。
28 Thus, human destiny in Tan Tse Tao is envisioned quite differently from monistic Indian religious thought.
29「養身之道先修達德伤去监性」太太真jch. 17.
30 Aliki chỉ 28.
31 Ibid., ch. 8.
32 Ibid., ch. 7.
33 神之有無
34 £ì, ch. 31. Also in f¡¡ ch. 18.
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15
11 At the time of my research in 1985, Tam was still alive in Canton. He has not altered his Protestant faith.
12 From my interview with Alfred Lo.
13 Lo translated it as the "Tao of Apocalypse." He probably was not aware that the word 'apocalypse' had connotations which were not in keeping with his teaching.
14 By now it is obvious that the first generation of disciples all changed their middle names to Han (). This is significant in that a name-change signifies a new identity, that is, the disciples were conscious that they belonged to a new
sect.
15 **. This worshipping hall must have been built before the fall of Hong Kong to the Japanese, for Alfred Lo recalled the pillage of the hall by neighbouring villages during the period of lawlessness.
1
+
16 XANT · KM. There are certain esoteric elements in Lo's teaching, especially those which pertain to specific methods of sitting in meditation and the method of curing and of chasing of demons. These specific instructions cannot be divulged to the uninitiated. However, the abstract formulation of his teaching is open to the public.
17 至大至達顧聖紀念館講詞,
18 See his essay "Does God exist? { »h_27[® )".
19 神也否無形而有徵者也
+
20 有,形,名,性,欲,尬,恩怨,注,數情,
21 This text appears as the centre-piece on one of the altars of this sect.
22
This is as much as Lo is prepared to say about the creative function as the Supreme Deity.
23 See photo on the inside of back cover of the AM (Plate I).
24「歿後可以復歸干种」至大至尊顯聖紀念館講詞。
「復貼於神,復節於無極」神之有無講詞。
25 AZGI, ch. 8.
26 [bid., ch. 3.
27 神之有無。
28 Thus, human destiny in Tan Tse Tao is envisioned quite differently from monistic Indian religious thought.
29「養身之道先修達德伤去监性」太太真jch. 17.
30 Aliki chỉ 28.
+
31 Ibid., ch. 8.
32 Ibid., ch. 7.
33 神之有無
34 £ì, ch. 31. Also in f¡¡ ch. 18.
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