1 Chinese Original Quiet Sitting is chiefly the inner refining of jing, qi, and shen. Since the Ming Dynasty [1368-1644], this refining process has usually been divided into three stages:
1) Refine jing into qi
2) Refine qi into shen
3) Refine shen back to emptiness
2 Before we can have an understanding of how the process of inner cultivation is caused to happen, we must first describe these three stages.
3 First we should know the true meaning of 1. the worldly Dao and 2. the immortal Dao.
4 1) The worldly Dao follows nature’s course. Ordinary people, who have not worked at cultivation, as they grow from youth to maturity, and their bodies become fully developed, inevitably arrive at a process, which the Yi Jing [the Book of Changes] refers to as “the Dao is comprised of yin and yang.” Among all the things in this world, yin by itself cannot give birth and yang by itself cannot grow.
5 The joining of the yin and yang essences causes sperms and ova to be expelled naturally from the body.
6 This is an act of “following nature’s course.” As a result, a new person is born, and that person will ultimately have to die. This is the Dao by which heaven and earth give life. It is the worldly Dao.
7 2) The immortal Dao is a process of reversal. This is the refining of jing into qi. The normal direction that jing moves is downward. Now we want to turn it around and bring it upwards, to go beyond the ordinary mortals.
8 So the act of following nature’s course lets a person be born. Reversing the usual direction is a move toward immortality.
9 Commom or ordinary people do not cultivate. They have a few decades of transitory life, but in the end, they are a pinch of yellow dust, moldering with trees and grass.
10 Where are all the emperors, kings, and councilors of past ages? Setting history aside, since the beginning of the 20th century, all presidents, premiers and speakers of the house have met with the same fate!
11 The ordinary mortals, who cannot serve their fellow men or bring blessings to the public, be they scientists, religious leaders, or philosophers, all must come to rest in a graveyard with ghosts for their neighbors. When you think of it, humans are so very minuscule.
12 It is God’s desires to create life. Males and females become fertile, and yin mates with yang. Sperm joins with ovum, and birth leads to more birth.
13 Already the number of humans in this world has reached five billion . However, due to fixed laws of the worldly Dao, every one of them will have to die.
14 Because of this, people who have deep roots in cultivating the Dao, and who have great wisdom, should study the Dao and cultivate.
15 The inner refining of “jing, qi and shen” begins with the first stage of “refining jing into qi.” It is keeping one’s acquired bodily jing from flowing outward, reversing it and making it move upward.
16 Humans consume the five grains and a variety of foods and beverages, but in the end, these things change to yin jing. The yin jing of the body is not true jing.
17 However, true fire  causes transformation [from qi] to Qi, and in the process, our yin jing is smelted and made pure.
18 Our acquired jing, qi and shen are thus refined. Their movement is reversed, and finally, they return to their origin, becoming true jing, true qi and true shen.
19 These are the primal jing, qi and shen, which are innate to us. This is why I say that Daoist cultivation is quite compatible with science. It is a form of living chemistry.
20 “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.
21 Without “light,” “heat,” and “force,” the living body will be on the verge of death.
22 The composition of bodily “jing” is neither light nor dark, partly yin and partly yang.
23 “Innate Qi” is wholly different from the acquired qi that we normally speak of. It is neither the qi that makes up the atmosphere, nor is it the qi that we breathe into mouth, nose or lungs.
24 According to Chapter 2 of this book, “Tempering of the Spirit,” “qi is an ultra-yang heat flow, which is produced after high-level etropic substance from the harmonon blends with bodies of static etropicity.”
25 This ultra-yang heat flow is Qi. The upper part of the Chinese character 炁is 旡 (pronounced wu), meaning non- being, and the four dots below symbolize fire. We can characterize such Qi as that which acquired qi returned to its innate existence.
26 There are locations in the body where the three treasures of “jing, qi, and shen” are matched with bodily functions.
27 “Jing” is in the abdomen, “qi” is in the chest, and “shen” is in the head.
28 Heat and force are both functions of light. Therefore, we cannot live if we lack any one of these three treasures.
29 One major desire of human life is to join yin and yang by mingling male and female essences.
30 If people can restrain sexual desire their bodies will not be harmed. But if people indulge beyond their physical limits of the body or what their age can take, they will surely debilitate their qi-and-blood.
31 Therefore, once the body has been compromised cultivation requires a great expenditure of energy to recover the pure yang body of chaste youth. In the end, it takes a great deal of effort to affect a remedy.
32 The act of following nature’s course allows a “human being” to be born. He will become an ordinary person, caught in the cycle of reincarnation.
33 Only cultivation that works “in reverse,” inwardly refining jing, qi and shen, can return one to the origin and transcend beyond the cycle of reincarnation.
34 To cultivate “in reverse” means borrowing from that which is “false,” to cultivate that which is “true.” The “false” is our worldly bodies.
35 Why should we embrace “jing, qi and shen,” the three treasures of our fleshly envelopes?
36 I have often said that when an imp or monster wants to cultivate immortality, their first step is to worship the sun and moon, so that it can first assume a human form.
37 This is not superstition. It is a definite truth. It is rare to be given a human body.
38 Though it is the “self,” it is “false,” so it should not be accepted as true. Once accepting the “false self” as a true one, you will make more of yourself, always thinking of “me, me, me” and putting more emphasis on matter, than on spirit.
39 What we want to do is to borrow the “false” to cultivate the “true,” to make use of the three treasures in our fleshly envelope to refine our inner jing, qi and shen.
40 When we have passed through these three stages of refining jing into qi, qi into shen, and shen back into emptiness, we will attain our true self.
41 The identity of the typical person is a false self (the “phenomenal body”), which is composed of etropons.
42 Once the bodily envelope is destroyed, according to the theory from the Doctrine of the Lord of Universe Church, the etropons will still go back to what they were. Yang etropons are attracted to each other, and yin etropons are attracted to each other.
43 But if the person truly attains the Dao in the end, his true self (his refined self) will abide forever in the universe.
44 If a person lacks cultivation and is not burdened by vile karma, he (she) can only be a freed spirit, drifting about within the stratosphere of the planet.
45 After inner refining of the “jing, qi and shen,” by borrowing the “false” to cultivate the “true,” one finally attains a true self that can roam at ease through outer space and the universe forever.
46 Hopefully, we can all hold onto this bodily envelope, the false self, long enough to cultivate a true self. That way you will not disappoint me in my concern for you.
47 Today I have affinity with all of you, so I do not spare you all these urgings. My wish is that someday we will return to the vastness of space, where we can still laugh and frolic together.
48 While you have this body, if you can protect your physique of chaste youth and go through the one hundred days of quiet sitting cultivation, you will be able to lay a good foundation in the first stage of inner refining.
49 A skyscraper is built from the ground up. As long as the foundation work is done properly, even though your body may be compromised later, you will succeed more quickly than others, when you take up further cultivation.
50 To lay a good foundation for your practice and let it advance steadily, you must build on solid ground and pay attention to the building steps.
51 The first step to getting on solid ground is to purify the heart [mind] and reduce desires. Putting this together with the three conditions below, you can reap the rewards of cultivation:
1) Follow through the two Watchwords you have chosen from among the “Code of Life”  for your daily living. Use them as your standard to examine your behavior every morning and night.
2) Renounce drinking, sex, insatiable thirst for wealth, and qi [referring to anger specifically].
3) Seize opportunities to help others.
52 In point of fact, spirits and immortals are not figments of superstition. Spirits and immortals were also once humans.
53 Let us split the character 仙[meaning ‘immortal’] and look at its components: it is made up of 山[mountain] and 人 [human]. This refers to someone who does not make his livelihood in the commonplace world of men.
54 As we all know, life in today’s industrial society is quite hectic, which poses added difficulties for those who want to cultivate themselves.
55 In agrarian societies of the past, there were some who left the common ‘rat race’ of men so as to nurture life and cultivate themselves in the deep mountains. They were not some sort of supermen from outer space. There was no name for them, so they were called 仙 [mountain people]. Chinese characters have a lot of meanings built into them.
56 Buddhism entered China in the reign of Emperor Ming of the Eastern Han Dynasty, more than two thousand and five hundred years ago.
57 An ordinary person can become a Buddha [literally means ‘not like ordinary folks’] through cultivation.
58 We are living in the red dust of the common world, yet we should “be in the dust, but not soiled by dust.”
59 This whole dusty world is a great fire pit, the so-called “burning house in the human realm.” Any person who falls into this furnace will have a hard time pulling himself out.
60 There is a national crisis looming before us now . We, who live in Free China [the Republic of China], should give our best to our country and our society and resolve to survive or die with Taiwan.
61 This makes it all the more necessary for our hearts to get beyond this world, and not be dragged down by fame and fortune. We should “have a mind that transcends the world, but follows the ways of the world.”
62 Refining jing into qi may take three, five or ten years of practice, yet the task may still not be finished.
63 When is there a proof that this first step of practice is accomplished?
64 In my personal experience, you need to reach a trance-like stage where there is only internal breathing, without external breathing.
65 You do not know where your body is and you reach the stage of self- forgetting. When that happens, the workings of qi will proceed naturally. The workings of qi proceed through each acupressure point, one by one, along the Conception Channel,  the Governing Channel  and the remaining of the Eight Extraordinary Channels.
66 This is why I have been saying repeatedly: inducing qi deliberately or guiding it by visualization is forcing something to happen. To do so is only a perception in your mind, and not truly qi in action.
67 A New Realm, the Church Doctrine of the Lord of Universe Church, has stated: to “leave it to its own natural operations; to coincide with the workings of the heavenly body.” The main concept is to emulate the movements of the heavenly body.
68 “Heaven is a great heavenly body. A person is a small heavenly body.”
69 The galaxies throughout space have great numbers of solar systems. Each solar system has many planets and satellites, but they are not destroyed by collisions.
70 This is due to nature’s own power. For example, within our own solar system, the Earth’s rotation and revolution are purely a function of nature.
71 Therefore, when practicing quiet sitting, the workings of qi should be allowed to proceed naturally. They should correspond to the natural movements of the heavenly body (of large and small planets).
72 In this way you can ultimately reach a trance-like, self-forgetting stage. By that time, your practice of refining jing into qi will be fairly accomplished.
 "True fire" is when acquired qi has been transformed into spirit-yang qi. It is no longer acquired, but has become innate. See Chapter 3 "Tempering the mind to transform self-nature" of the Mystic Epochal Treasures of the Cosmos.
 From this we can see that qi is produced from the interaction of a harmonon with material particles. According to the Church's doctrine, constituents of material objects are particles called "etropons." Etropons have yin or yang essence, and the attractive force between them is called etropicity. Etropon bodies may attract and temporarily hold spirit-entities called harmonons. Though harmonons are spirit-energy, they contain some etropic substance. See A New Realm, Part I.
 The "Code of Life" is referring to the Twenty Watchwords.
 The Conception Channel [aka Conception Vessel] emerges from the lips, follows the throat and lower jaw, runs down the midline of the torso, and ends forward of the anus.
 The Governing Channel emerges from the abdominal cavity, with a connection to the kidneys. It passes through the coccyx, ascends along the spinal column into the brain, follows the top of the head to the nose, and then ends in the mouth. Unimpeded circulation of qi through the Governing and Conception Channels is an accomplishment which Daoists call a "celestial cycle."
 The Eight Extraordinary [or Extra] Channels are: (1) Du Mai (Governing Vessel), (2) Ren Mai (Conception Vessel), (3) Chong Mai (Penetrating Vessel), (4) Dai Mai (Belt Channel), (5) Yang Chiao Mai (Yang Motility Channel), (6) Yin Chiao Mai (Yin Motility Channel), (7) Yang Wei Mai (Yang Regulating Channel), and (8) Yin Wei Mai (Yin Regulating Channel). They function as deep reservoirs from which the twelve main meridians can be replenished, and into which the latter can drain their excesses.