Chapter 2: Tempering of the Spirit
1 Since ancient times, religious believers have long grappled with a difficult mystery. That is, how to hang on, while in our body, to the endless work of tempering the three treasures: “jing”, “qi” and “shen.”
2 What should the path of such tempering be? It lies in purifying the heart [mind] and reducing desires. It lies in ‘Settling, Quietude, Tranquility, Reflection and Attainment,’ by which one can reach the wondrous stage of perfection. This is how to find, throughout one’s lifetime, the way “home,” so that life can become eternal and shared with the universe.
3 As mentioned in the previous chapter, such a secretly-transmitted spiritual practice, a self-cultivation and self-creation, which starts with matter and returns to nature, is what Daoists call “quiet contemplation.” Buddhists call it “practicing Chan meditation [aka Zen meditation].” Most Chinese people know it as “sitting meditation.”
4 Getting at its source, it is the study of self-nature and of life process. However, in our world, the ones who understand its true significance, who steadfastly devote themselves to practice and press forward with diligence, are truly rare.
5 Most people cannot get a thorough grasping of the principles by which matter ‘fits’ into nature, nor can they utilize the great way that leads back to the source. Thus, they cannot become interested and do not keep up their practice.
6 Here I will reveal my actual experience over several decades, and attempt to elucidate the truth of it. My analysis proceeds from stage to stage, with clear and simple explanations, and is offered for verification by persons of understanding.
7 (1) Beginning with Fundamentals: To do quiet sitting meditation, one must reduce one’s desires and purify one’s heart and does not fixate on self or any other people.
8 One should sweep away every last delusive thought and vulgar consideration and enter into a trance, going along with nature’s workings, and being in unison with the heavenly body.
9 At this time the bonding force will strengthen and etropic light will radiate through the body, resulting in feeling carefree and at ease, arriving soon at a state of lively possibility: knowing but seemingly not knowing, aware but seemingly not aware.
10 When going against the natural flow of things, obstacles will arise, as when fixating, however slightly, on a form, or when subconsciously imposing a direction.
11 (2) The Qi Embryo: That which makes up your “jing” is neither light nor dark, partaking of both yin and yang [half yin and half yang essence]. It is the purest yin essence from yin and yang etropons.
12 “Qi” is an ultra-yang heat flow, which is produced after high-level etropic substance from the harmonon blends with bodies of static etropicity.
13 Thus, the circulation through the body of jing and qi expels the ultra yin etropic impurities (yin qi). These are blended and circulated naturally, using qi to draw forth jing, and using blood to move qi.
14 The process moves through all the acupressure points, and it penetrates throughout the body.
15 Thus the yang etropic substance (qi) draws forth yin etropic essence (jing) and transports it everywhere in the body. A blending process is thus initiated, causing opposing forces to embrace and interfuse.
16 After building up through many etropic conjunctions, with persistence over time and a renewed beginning at each cycle, a Qi Embryo will be formed naturally.
17 And because it has established a certain cyclical pattern, the normal circulation of qi-and-blood will also lend itself to this formation.
18 This practice is what Daoist cultivation manuals call “seizing the dragon” and “taming the tiger,” or “drawing out the lead and mixing the mercury.” It is also the stage of refining jing into qi.
19 In most Daoist scriptures there is an excess of abstract terms related to jing and qi, so I have sorted them out and analyzed them as follows:
20 Jing is also referred to as tiger, lead, water, kan [water trigram], jade rabbit, maiden, mu-mu [the female essence of wood], yin, and etropic essence.
21 Qi is also referred to as dragon, mercury, fire, li [fire trigram], jin-wu [gold crow], infant, jin-gong [the masculine essence of metal], yang, and etropic substance.
22 (3) The Etropon Embryo: The workings of the Qi Embryo are driven by interplay between etropic substance and etropic essence, each drawing forth the other.
23 Once they come in contact with each other they blend, not too quickly and not too slowly, and the yin qi [murky qi] gradually diminishes as yang qi becomes pure and turns into an Etropon Embryo.
24 At that time one’s intentions are pure and without any thoughts. Once complete stillness is reached, the workings of qi begin to move naturally. Breathing becomes effortless and very slow and leads to a blissful feeling.
25 This draws [the innate] Qi from the vast space, to join in a harmonious interchange. Only then can true water constantly rise and can true fire constantly descend.
26 Qi and qi intertwine, rising and falling in a cycle. Attunement is constant at the center, and non-being is transformed into being.
27 Yet the profound heart of this mystery cannot be described with words. It must be verified by one’s own practice. One can only find realization and enlightenment on one’s own.
28 (4) The Embryo of Innate Qi (also known as the Embryo of Sainthood): An analysis shows the presence of raynon  among the elements of an Embryo of Innate Qi, as in Buddhist sariras and Daoist golden elixir.
29 Due to mutual attraction of the Etropon Embryo and the Qi from vast space, a transformation ensues.
30 This is because the innate Qi from vast space contains thermal energy and highly yang etropicity [etropic charge]. The Etropon Embryo, which is formed from within, also contains thermal energy and etropicity.
31 But this etropicity, when juxtaposed with the highly yang etropicity, drops down to become yin essence. The two opposite charges attract and have impact on one another to produce heat. This causes the mass to seethe and turn into Qi-containing raynon.
32 This raynon condenses into granules, which are clustered at the ‘dantian’ [alchemical field, below the navel]. This will become the Embryo of Innate Qi, also called the Embryo of Sainthood.
33 When this Innate Qi Embryo first coalesces and takes form, it is still weak. Its composition still includes a small amount of etropic substance, and it is still static. It cannot fully function.
34 Thus it needs regular incubation to expel its etropic substance, make it refine into pure yang, and help it mature as an Innate Qi Embryo.
35 The raynon possesses inherent attracting force and adamantine intensity. There is nothing it cannot transform with its pure, uplifting and rapid influence.
36 It continues to attract and join up with the innate Qi from vast space. The two react to form a raynon body, wondrously transformed in physical form and in spirit.
37 Once a person achieves a spiritual breakthrough into this stage his shen will ascend from the roof of the skull. He can choose to hold it in or release it, or to let it come and go as he pleases.
38 Daoists call this the “birthing of yang spirit.” Buddhists call it “seeing into one’s original nature.”
39 This is the appearance of the true self (second self), a transformation of one’s original bodily frame engendered by qi and the innate Qi.
40 From this point on, one works to refine spirit back to the source and to consume oneself with true fire. The fleshly body falls away and the true self endures. This is the power of raynon, the marvel of matter returning to nature.
41 (5) The Raynon Embryo: A Raynon Embryo is a concentration of the universe’s great moving force and energy. It is attained by further cultivation of the Embryo of Sainthood [the Embryo of Innate Qi].
42 In any instance where the radiation of etropic force reaches an extremely high energy level, the etropons will undergo intense excitation and become radioactive.
43 This is what is referred to as a thermonuclear reaction, and what Daoist alchemy calls “incubation.” This is the further refining and purification of small raynon granules. When the raynon reaches a certain point, it condenses to form an Embryo of Sainthood.
44 Embryo of Sainthood is like the body’s generating plant. It can store or emit energy.
45 If we continue to develop this “generating plant,” it will transform from a hydro-electric generating plant to a nuclear-powered generating plant.
46 Henceforth, the body will have a Raynon Embryo, which functions as a nuclear-powered generating plant.
47 Thus, a Raynon Embryo comes from an Embryo of Sainthood (which is able to control large quantities of etropicity and small portions of raynon emanations), through the continuous impact of etropic forces. All its yin etropons are expelled, and a thermonuclear reaction (contains only raynon) takes place by fusion among its yang etropons. It becomes a core control device much like in a nuclear reactor.
48 With continued tempering, a Raynon Embryo will continue to expand its scope endlessly, and its radioactive force will be hard to control.
49 It will be necessary to enter a certain location, belonging to the Supreme Ruler of the Universe, for further cultivation. There, certain elements will be used to protect and regulate the process. In this manner, the manifestation of the highest potentialities of the universe is attained.
50 (6) Dual Cultivation of Self- Nature and Physical Body: In the process of achieving each of these stages, i.e., the Qi Embryo, the Etropon Embryo, the Embryo of Innate Qi [Embryo of Sainthood], and the Raynon Embryo, a foundation must be laid by the dual cultivation of self-nature and physical body.
51 Self-nature is innate. It is shen and it is of harmonon. Physical body is acquired. It is jing and qi, and it is of etropons.
52 While moving from the non-physical to the physical, the nature within human body must match up with the nature of the universe.
53 When the harmonons and etropons reach a relatively high energy threshold, the current flesh form is still maintained, reaching the stage of anthro-celestial union can thus be achieved. Only then can the constraints of nature be overcome.
54 Moving from the physical to the non-physical, we need to return matter to nature, to see through life and death, and to cultivate self-nature and physical body altogether. Only then can we attain equality of the sacred and mundane.
55 That is why the ideas of self-nature and physical body are like two interlocked jade bracelets. And that is why we say that “form is none other than emptiness, emptiness is none other than form.” Make the real empty, and make the empty real.
56 Having been born with self-nature, one should refine it. Having been born with physical body, one should temper it. Do not encumber the non-physical with the physical. Out of nothing, the highest something will certainly come.
57 At present, people do not value self-nature and their physical bodies. They waste their spirit and etropons. Thus they die quickly and resign themselves to fate.
58 They don’t realize that in order to reach the ultimate goal of life and find the way ‘home,’ they need to strive within themselves, to cultivate righteous qi and to temper their mind and body.
59 They should make the best use of their jing, qi and shen, by blending and refining them. Quiet sitting should be done at regular intervals, in order to circulate qi-and-blood and to allow the flow of etropicity and jing to interchange.
60 With persistence yin qi can be expelled and impure inclusions can be freed up, making the pure rise and the impure sink.
61 Once the yin and murky [gloomy] qi are eliminated, illness could be kept away naturally, and one’s life span could be extended. The body will be filled with vital harmony, enabling the person to reverse aging and recover youthfulness.
62 This already marks the transition from the stage of the “Etropon Embryo” to the “Embryo of Innate Qi [the Embryo of Sainthood].” The person glows from within as the workings of his spirit are renewed and his wisdom encompasses all sides. The fundamental practice of self- cultivation and self-creation is by now assured.
63 Through this, one can help oneself, and then others, and be responsive and serene. Once the true self is attained, one finds eternal life, which is shared with the universe.
64 “Spirit intermediaries” are able to transcend and not be controlled by natural laws, because of their attainments in spiritual practice while in flesh form.
 Jing, qi and shen cannot be seen in the body, and they are hard to define. Compared to the physical side of the universe, jing can be likened to the heat of the living body; qi can be likened to force and shen can be likened to light.
 All active phenomena in the universe take place in space, defined by the unified combination of countless numbers of harmonons and etropons. Harmonons, ruled by the law that opposites attract, move into and out of any objects. Etropons, due to the law of like attracting like, become aggregated into passive, static objects. (from A New Realm)
 Qi-and-blood: referring to the substances, energy and information that circulate throughout the body. The tangible, visible part, the blood, is yin. The intangible portion, the qi, the non-visible energy is yang.
 God possesses special raynon force that regulates etropicity. That is to say, God, as the Supreme Ruler who maintains natural laws of the universe, possesses infinite capability to bestow thermal energy and light on every solar system and in the same way maintains uninterrupted generation of all of the universe's harmonons, its spirit beings. (from A New Realm)