Chapter 14: Practicing Quiet Sitting Requires Commitment and Perseverance
1 The Chinese know the most about cultivating the Dao and refining an inner elixir. There has been quiet sitting in China since the Yellow Emperor learned the Dao from Guangchengzi. This advanced method of uplifting human life is a practice unique to the Chinese people.
2 When I was on Mount Hua I once asked the Cloud Dragon the Saint if there were any foreigners among the earth immortals of Mount Kunlun. He told me there were only two. One from India and one from Greece.
3 Contemporary civilization, which is now referred to as the Western European civilization, puts a relative emphasis on science. It does not understand the cultivation of one’s own nature and physical body.
4 As I have taught in the past, quiet sitting is, in essence, basic common sense. The overall principle is the dual cultivation of one’s self-nature and physical body.
5 The three steps of cultivation are:
1) Refining jing into qi
2) Refining qi into shen
3) efining shen back to emptiness
6 Everyone of us, male or female, grows from youth to maturity, and inevitably has sexual desires. This is part of being alive, since the smallest constituents of our bodies are yin and yang etropons.
7 As Yijing [aka I Ching or the Book of Changes] stated, “Yin and yang together are the Dao.” The Dao is right here within us. In ancient times, it was also said that “eating, drinking, and finding a mate are basic and top among human desires.”
8 Sexual desire arises because there is yin and yang in the body. Yang needs yin and yin needs yang. Only when yin and yang are mutually adapted can the mind-body be in balance. So, marriage between a man and a woman is part of the very fabric of life.
9 All of you know that even the Buddha Sakyamuni, Confucius, Saintly Emperor Guan and the Daoist patriarch Lü Chunyang had wives and children. Not even they were able to get around this hurdle.
10 As for the immortals, saints, and perfected beings in heaven, many of them had wives and bore children while they were mortals. This happened because of natural bonds that form between people.
11 But, there are also some cultivators of the Dao who reverse this and willingly preserve their primal energy for a lifetime on Earth. There is also abstinence for religious reasons, such as the celibacy of Catholic nuns and priests. They devote their whole lives to God, while the Church takes special care of them. The same is true of monks and nuns in Buddhism.
12 Most cultivators of the Dao cannot help being influenced by worldly thoughts. There is no way around this. We should know that cultivating the Dao is easy, but cultivating perfection is hard.
13 What is cultivating perfection? It is perfecting one’s “primal energy,” which consists of the “primal jing,” “primal qi” and “primal shen” one receives at birth.
14 After we come of age and marry, our bodies are compromised, and the three primals will gradually be consumed. By a certain age, they are completely gone. Thus “cultivating perfection” is keeping one’s primal energy.
15 And what is the way to keep it? Only by quiet sitting. When we quiet-sit, we are working to lay the foundation.
16 Transmutation of “jing” into qi, according to some people, is refining our “worldly jing” into qi. Once this jing is transformed to qi, it will no longer act disruptively. When it does not act disruptively, sexual desires will no longer overwhelm us or impulse us.
17 Actually, this “jing” being refined is our “innate primal jing.” It is cultivated in single-minded quietude, before any desires and worldly thoughts arise, so that true fire can temper the acquired material of “yin jing” into qi.
18 But tell me, if your worldly thoughts are stirring, and your yin jing is strewn like refuse, how are you going to refine it?
19 Whether it is innate or acquired primal jing or yin jing, as it reaches its ultimate state, it will pass through dynamic processes and become qi naturally, which is your true yin (true water) and your true yang (true fire).
20 Graft from within yourself. There is no need to resort to yin and yang from outside of your body. Use your own true water and true fire to harmonize the body.
21 With perseverance and hard work, you can complete the second stage of practice, the refining of qi into shen.
22 Only at the third stage, when shen is refined back to emptiness and the true self emerges can you become a golden immortal of the Daluo Heaven, and return to God’s side.
22 及到了第三步煉神還虛真我出現，你才能成為大羅金仙，回到 上帝左右。
23 Once your practice deepens to where your body’s true yin can blend with its own true yang, your sexual desires will subside.
24 This achievement of practice accumulates by small degrees. You cannot vault to the heights in one day or overnight.
25 By what indication do we know that the refining of jing to qi has been completed?
26 In males, it is when “the horse’s privates are gone from sight.” That is, the testicles in the scrotum retract into the body (the testicles ascend completely). In females, it is marked by “severing the crimson dragon,” when menstruation comes to a complete stop.
27 Only by occurrence of these phenomena can we know the process of refining jing into qi is complete. But yielding to worldly thoughts at this time will reduce us to the being we were before. That is why “cultivating perfection” is no easy matter.
28 Cultivating the Dao demands that we invest arduous effort. The thing to guard against is a zealous beginning and an indifferent end.
29 Down through the ages a great many people have resolved to cultivate the Dao. They have climbed mountains and forded streams, roaming to the four quarters in search of enlightened masters.
30 A seeker possessing virtues in his person and from his ancestors might meet one or two advanced recluses and learn a key to mastery from them, but this would depend on his own hard effort in cultivation.
31 At the beginning many people set aims that are unrealistically high. They see through everything and wish to cultivate the Dao, but only a few of them can bear up for two or three years. Most are unwilling to put in hard effort and they give up halfway.
32 Thus down through the ages “seekers of the Dao come by the cartloads, but achievers of the Dao are like phoenix feathers and unicorn horns.”
33 Attaining the Dao and immortality is something most contemporary people have been unable to do and, therefore, consider them to be superstitions.
34 However, in our personal cultivation, we hope at least to achieve the following:
1) Lesser stage (with minor accomplishment): Ward off illness and extend our lifespan.
2) Middle stage (with moderate accomplishment): Regain youthful vigor. For those who are physically- compromised [non-virgins], return to the pure yang body of chaste youth.
3) Greater stage (with superior accomplishment): Transcend the mundane and enter the sacred.
35 A person who keeps his chaste body of pure yang into his twenties, by dint of diligent practice, can accomplish more in three years than a middle-aged, physically compromised person can in ten years of bitter effort. This is a true statement, but it is not an easy thing.
36 In this time of rampant human desires we easily fall prey to material temptations. We, naturally, give in to “eating, drinking, and mating as they are basic and top among human desires.”
37 Down through the ages only those who resolve to cultivate the Dao can discipline themselves to forgo marriage and sexual relationships. This is a rare thing and is not easily done.
38 Look at the past. The saints who founded the five major religions were all touched by carnality at one time. But each of them transformed his acquired, mortal existence into something higher.
39 Confucius, founder of Confucianism, was once married. Though he did not practice quiet sitting, he possessed brilliance and right- mindedness. His aspiration was to save the world. His teachings run through all ages. His virtues match heaven and earth. Naturally he would become a deity after death.
40 Sakyamuni, founder of Buddhism, was once married and was sexually compromised. But his vision penetrated the ways of the world. By hard cultivation in the snowy mountains he attained the Dao and saw deeply into his original nature. He then returned home and converted his only son, Rahula, who served as his disciple and eventually became a bodhisattva.
41 The founder of Daoism was Laozi, of whom Confucius asked: “This Laozi, is he not like a dragon?” There is no way to verify the name, age, birthplace, or family background of this venerable sage. In the end he went westward to the land of shifting sands (in Xinjiang Province), and no one knew what became of him.
42 Mohammed, the founder of Islam, was once married also. He attained the Dao in deep mountains and was given a mandate by Allah to save the world. He is the savior of the Arabic people.
43 In sum, a single change of thought can mark the transformation from common mortality to sainthood, sageliness, perfection, and Buddhahood. It all lies in firmness of aspiration to the Dao, in the steadfastness of one’s practice and commitment to helping oneself and others.
 Yunlong Zhisheng 雲龍至聖 [Cloud Dragon the Saint], whose secular name was Chu Jun, was the master of Xiao Changming and grandfather-master of Li Yujie. Xiao and Cloud Dragon the Saint together formulated the Twenty Watchwords, which are recited in both the Lord of Universe Church and the Tiante Faith (天德教).
 Etropon is the smallest unit within matter in the universe. They can only aggregate into matter of varying fineness and size; no life force exists among them. The yin etropons are coarse, heavy and high in density, while yang etropons are fine, light, and low in density. (see Chapter 1 of Part 1, A New Realm)
 During the Three Kingdoms Period, Guan Yu (died in 220) was a follower and general of Liu Bei. Because of his great loyalty, he was deified by later generations. As a red-faced god in folk temples and family altars, he is called Guan Gong or Saintly Emperor Guan.