Theory & Practice

Transubstantial Growth Factor


The spiritual practice of transmuting gross substance into refined matter has precursors in cultures and history throughout the millennia. The push toward transmutation is a push toward the spiritual refinement of the energetic substances which constitute the human physical form.


Christian theology appropriates this practice in their own transubstantiation ritual, assuming the transmutation of the bread and wine into the body and blood of Christ in the Eucharist. As with many Eastern spiritual practices, Christianity borrows a practice or philosophical context and transmutes it into their own set of rituals or dogmas.


The practice of the transmutation of the sexual fluid into a more refined substance within the human body is its own practice of transubstantiation with identifiable physical cause and effect. Retaining and building this energetic substance within the body, over time, can have the effect of awakening latent and potent, more refined energies within the physical system. One learns through the practice that a fundamental change of state is possible in the physical system, a change of state that can in itself lead to an identifiable expansion of conscious awareness.


The pursuit of an elevated state of conscious awareness is common among most of the Eastern spiritual disciplines and traditions; not so, of course, in the pastiche Christian religion. In the East, a sophisticated awareness of the interrelated processes of the physical-emotional system and the development of elevated states of conscious awareness has existed, and been further developed with practice and additional theorizing over the centuries.


The common tenet among divergent systems of practice and thought is that the physical and the spiritual are—far from being mutually exclusive—existent in a symbiotic framework of mutual dependence. The physical affects the spiritual, the spiritual the physical. In fact, it is only the short-sightedness of the physical sciences that has not recognized the so called ‘spiritual’ component of physical existence. In fact, I propose that what we are dealing with here are merely two aspects of the same cohesive system, neither spiritual nor physical, but simultaneously both.


We can relegate the existent division to a primitive separation of two conditional components. The condition of the physical is the existence of the spiritual, the expression of the spiritual is conditional upon physical incarnation; but once again, merely a way of elucidating interrelated components in the larger, largely uncategorized system as a whole.


It is a wonderful opportunity to begin to explore this largely unexplored territory in physical-spiritual scientific endeavor.