18
• • •
Alchemical Stones
In the alchemical process of personal transformation, the first stage begins when one recognizes that life is unsatisfactory and initiates movement toward self-discovery. The second stage is purification and refinement, to cleanse life of the habitual beliefs and behaviors that cause pain or illness. With purification comes refinement. The person is no longer burdened by judgments. With completion, the person develops a lighter quality of consciousness that is available for the benefit of others (utilization) and is continually cultivating the awareness of moment-to-moment reality.
External Alchemy
The stones in this section are considered obsolete from the perspective of modern Chinese medicine. The external form of alchemy is quite dangerous, even for those who are highly cultivated and experienced. External alchemy uses toxic minerals internally or externally to stimulate the body to release latency. The intention in using such stones is to become softer, less rigid, and more able to move fluidly through life. The stones for alchemical use are among the most toxic of the stone repertoire. They include cinnabar, which contains mercury and sulfur, and realgar, which contains arsenic and sulfur. Sulfur is the key to all the alchemical stones. It creates the tremendous heat required for alchemy to take place.
Long-term use of these stones reduces the libido and can cause impotence and sterility. This is due in part to the stones’ toxicity damaging the Essence/Jing, and because the stones consolidate, or “seal the cauldron” to prevent leakage. In ancient times, using these toxic stones meant that practitioners were willing to use all of their reproductive energy for the purpose of self-cultivation, rather than engaging in sexual activity.
The inclusion of these toxic stones in this text is out of respect for their history. Do not use these substances. In subsequent discussion, many nontoxic stones are suggested as substitutes to support the process of transformation.
Internal Alchemy
Internal alchemy is a process that uses the mind and the body for transformation without making use of external substances. It is based in the understanding of the three dantian developed by Gehong—the three Elixir Fields located in the abdomen, chest, and head. These areas relate to the Three Treasures of Humanity: Essence/Jing, Energy/Qi, and Spirit/Shen. Points found on the spine and the anterior midline define each region. (See “The Seven Stars” in chapter 4, and fig. 4.8 for further discussion.)
The Lower Dantian—Initiation toward One’s Own Self-Discovery
The lower Elixir Field is located in the abdominal region. The points that form its boundaries have a relationship to the physicality of life. The lower boundary of this field is the perineum/CV-1, the “Meeting of Yin”/Hui Yin, Yin being the “gross” substance of the physical body. The upper boundary is the middle abdomen, the “Central Receptacle”/CV-12. It is the origin of Postnatal Qi. The boundary on the back is on the spine a little above the waist at the “Gate of Destiny”/Mingmen/GV-4. Mingmen Fire combusts the Yin and Yang of the Kidneys and mists it upward along the spine to nourish our destiny for this life. On the front of the body, the boundary is at the navel/CV-8, called “Spirit Barrier.” Being born into this life presupposes a need to experience physical reality. With our first “wound,” the cutting of the umbilical cord, our union with Wholeness is severed, and we must take our first breath.
From the perspective of Mu point energetics, the first breath directs energy from the Lungs down to the Large Intestine, two of the most fundamental Organs for survival. The Mu point for the Large Intestine is located adjacent to the navel, which gives energetic access to the Kidneys. As the energy of the original breath from the external world meets the Source for the first time, it begins to “fan the flame” of Mingmen Fire. The energy then travels upward to the Central Receptacle/CV-12, the Mu point of the Stomach. The points that give boundary to the lower dantian are the philosophical basis for survival in postnatal life.
The lower dantian relates to our current existence. This region is associated with Essence/Jing, sexual activity and the ability to reproduce, and attachments and attractions on the physical level. These include our attitudes toward our gender and race. This region is also the body’s “sewer system.”
The Middle Dantian—Purification and Refinement
The middle Elixir Field includes the middle and upper regions of the torso, up to the notch at the base of the throat and the notch where the spine meets the base of the skull. This region is associated with our ability to assimilate the world, be it food, information, or relationships.
Historically, at this level of cultivation practitioners went into the wilderness to purify themselves. An assistant attended to their mundane needs. It was a time devoted to eliminating pathology and fine-tuning awareness. The cycles of the seasons were part of this process. Fall and winter were a time for conservation, not movement. Spring and summer were a time for stimulating energy to the surface, to release toxins.
The lower boundary of this field is the “Central Receptacle”/CV-12, which communicates with the lower region. The upper point is located at the base of the throat and is called the “Celestial Chimney”/CV-22. On the spine near the level of the base of the scapula is “Reaching Yang”/GV-9. The fourth point is at the center of the chest, the “Central Altar”/CV-17. The names of these points imply that energy is becoming more Yang at this level of cultivation, aspiring more toward Heaven.
The process of purification and refinement makes us more aware of our habitual patterns and judgmental viewpoints. Change requires the release of attachments—to ideas, relationships, work, and food. Resistance and negativity impede change. This heightened awareness allows the practitioner to recognize resistance and negativity, and to finally release the habitual patterns.
The middle dantian relates to our ancestry and our past lives. Purification makes it possible to complete our karma, not only in this life but for past lives as well. With radical change, even our DNA, the genetic cause of disease, can be transformed.
The Upper Dantian—Completion and Utilization
During this stage, the purity of awareness cultivated during the earlier stages is further heightened and softened. The earlier stage of refinement allows the practitioner to see life anew. In this stage, the third eye opens. In this tradition, the third eye is the “single” eye, because at this level of cultivation one is no longer subject to dualistic judgments. The practitioner detaches from emotional and judgmental entanglements. That which was once unacceptable becomes acceptable.
The upper Elixir Field is in the region of the head. The lower border is the notch at the base of the throat/CV-22. The point on the spine is at the base of the skull, called “Palace of Wind”/GV-16. The two upper points are the “Esoteric Hall”/Yintang/third eye on the forehead and “Hundreds of Meetings”/GV-20 at the crown of the head. These are potent points used for meditation. It is critically important that the earlier stages of initiation and purification have been accomplished before focusing one’s attention on the upper region. Without grounding, hallucinations or psychosis can occur. Working on the upper region prematurely can accelerate the aging process.
After completing these stages, the practitioner is ready to enter the world. It is time for the monk to leave the monastery and return to society. He has mastered the tools and skills necessary for personal transformation, and the wisdom thus attained is too valuable to be kept secret and hidden. It is time to utilize this wisdom for the benefit of humanity.
Working at the completion and utilization level develops communication between the souls of the Organs. The Little Shen/Heart accesses the Big Shen in the Brain via the Hun, the soul of the Liver, the record of our life. This communication brings the animation of Spirit from the Heart to the Brain to clear the memory bank, the buildup of plaque in the brain. Brain chemistry changes with clarity of awareness; communication becomes more refined as the throat region frees up. At this level, desires are few, because temptations have little hold on the practitioner.
Upon returning to society the practitioner confronts a new phase of life, one of securing and honoring the wisdom gained through dedicated practice. At the same time, he or she is in the midst of reconnecting with family and friends. Temptations may yet linger; there is the risk of falling back into old habit patterns, despite having accomplished so much.
Internal Alchemy in the Modern World
In the modern world, only a very few people have the destiny to become great masters of the ancient traditions of Daoism and Buddhism, including taijiquan, qigong, and meditation. Even in China, the modern lifestyle distracts much of the population from prioritizing such practices.
Alchemy seeks to transform our fundamental relationship to life. It requires good fortune and diligence to discover the methods of extracting oneself from society’s familiar expectations. Understanding the basic treatment strategies and phases of the alchemical process provides us with a safer path for modern practitioners to follow. Modern practitioners are advised to avoid the use of toxic stones because their usage is dangerous and their effects unpredictable. Even without the use of toxic stones, the practice of alchemy is risky and requires caution. Opening the upper dantian without having completed the first two stages can lead to madness. A requirement for successful alchemical practice is the avoidance of sexual activity and immoderate behavior.
Alchemy is not suitable as a treatment modality in the clinic, except under special circumstances, such as for someone needing an immediate intervention at the Essence/Jing level, be it physical, emotional, or spiritual. The treatment aims for a quick transformation, as it brings deep, core issues to the forefront of consciousness for resolution or fulfillment. The process of cultivation requires examining all the difficulties in one’s life, and all that is stagnant in one’s perception.
Despite the difficulties of practice in the modern world, it is still possible to work toward personal transformation using the principles of the three dantian. Stones are a natural part of the process. For personal use, a nightly ritual of holding and/or placing stones on the body is beneficial. For taiji or qigong practitioners, using stones in the context of practice is useful. Topical placement is most appropriate for the two early phases of practice. Elixirs are more appropriate for the completion stage.
The Safer Stones for the Process of Personal Transformation
Initiation
Historically, the use of the beryls was important for the process of initiation. One of their Chinese names is “pillar stone”/zhu shi. Beryls grow in hexagonal pillars, often protruding from a matrix of mica. The crystals lift out of the layers that bind them. Using these stones gives us a new perspective on life. Aquamarine is particularly valuable to help us to see with clarity both the inner self and the outer world.
Ocean or rainforest agate-jasper and any of the banded agates begin the process of separating the pure from the turbid by helping us become more conscious of our lifestyle choices. Use caution with rhyolite and leopardskin jasper. These have powerful invigorating effects that help the process of initiation; they are indicated for the person who is relatively healthy and comfortable with him- or herself and the world.
Rhodochrosite is indicated for someone who is not very healthy, or who has an uncomfortable relationship to the self and the world. This might be an aging person with a health crisis, or a young person who is not very healthy. Rhodochrosite increases the dynamics of the Essence/Jing: bone and physical growth.
Sugilite is an ideal stone for use during the first stage of practice. It is a high-energy stone. Wearing it brings attention to our contaminated thinking and behavior and helps purify the emotions.
Black obsidian helps us look at and cut through the darkness in our lives. Alchemically, obsidian quickens the Source/Yuan Qi, causing our curriculum to unfold more quickly than it would ordinarily. While its use allows us to complete our curriculum, it can also lead to premature aging.
Lepidolite gently helps us release layers of emotional attachment, especially when we are in a codependent relationship.
Purification and Refinement
During the purification stage, we simplify our lives by discarding the ideas, material possessions, and habits that hinder our transformational process. There is a strong emphasis on the middle dantian. Jasper and chalcedony are useful for detoxification and purification. Chrysoprase is a powerful detoxifying agent for the long-term toxicity that reveals itself during the alchemical process. Expelling the toxicity is crucial to the completion of this stage.
This stage of purification requires adequate hydration to support the process of cleansing. Stones with high water content are useful. Hold pink or blue-green Andean opal and visualize water washing through the body.
As toxicity is released from the body, symptoms of diarrhea, headaches, lethargy, or loss of appetite may occur. Pathology held latent in the Stomach, the Brain, and the Kidneys begins to be purged. Wind stirs; change happens. Combine topaz with sapphire to regulate the Liver and to assist in the detoxification process.
Beryl continues to be an important stone in this second stage. Combine the beryl of choice with another stone to break up accumulations, such as emerald with green aventurine.
To focus one’s intention, place green aventurine on the liver region to break up accumulations.
To cleanse the Blood, hold garnet while meditating. It strengthens the willpower and helps one to be true to oneself during challenging times.
To repair the DNA of damaged organs (such as the liver in the case of cirrhosis, or the pancreas in the case of diabetes), use epidote as an associate in the formula. For hepatitis, place malachite over the liver to attract energy to seal, protect, and conserve Essence.
Chrysoberyl works to clear viruses and fungal infestations, especially those that take up residence in the Curious Organs, such as the Bone and the Brain. Moldavite also addresses parasitic conditions. It activates Yang to stimulate the process of transformation and drains Damp-Heat.
To invigorate the Qi, use sulfur-containing stones to move and purify the Blood. The cubic crystals of pyrite resonate with Earth/Stomach/Spleen. The sulfur content assists the digestive process to fully transform food and to discover how to assimilate the world differently. The cubic shape consolidates to bank the Blood and reconstitute the DNA. The popular name “fool’s gold” helps us remember that what we once considered precious was actually foolish in the larger scheme of life. Using copper in jewelry settings also invigorates the Qi.
The middle dantian is the area of focus when the intention is to transmute inherited genetic conditions and to heal past lives. Use dioptase, danburite, or unakite to support the cultivation methods of dreamwork and past-life recall.
Purple fluorite is used to cleanse one’s ancestry, to release pathogens that contaminate the Penetrating/Chong Mai, in order to promote the circulation of clearer energy through the Conception Vessel/Ren and Governing Vessel/Du channels.
Alchemy strengthens our Yang Qi so that we may fulfill our curriculum. This process can expose our inner demons. Ruby is one of the most important amulets to manage this process. It is a record keeper, and it gives us access to the genetic code.
To establish communication between the Heart and Kidney, especially when the practitioner feels hopeless, hold snowf lake obsidian. It helps us find the Spirit/Shen within the matrix of the Essence/Jing.
Completion and Utilization
Stones in the beryl group are again the principal stones for this stage of cultivation, especially morganite. In the earlier initiation phase, the beryls resonated with the Curious Organs, the organs that work at the level of evolution, to ensure our survival. Now the practitioner changes his focus from seeing the self clearly to seeing the world clearly. Morganite helps the practitioner embrace the world just as it is.
Nephrite jade and jadeite are important stones for completion. Use a color that resonates with one of the virtues or palaces. Jade solidifies the practitioner’s newly “completed” self. Onyx and serpentine also serve this purpose.
Tourmaline, obsidian, fluorite, and amethyst draw Heat away from the head to allow for greater clarity.
Diamond is a stone that has a strong effect on the upper dantian. It promotes the process of ascension, release, and revelation. It confers great strength and confidence: “I’m very confident in my spiritual evolution.”
Harmonizing the Process
Topaz is the best harmonizing stone to use with the nontoxic alchemical stones. Topaz clears Heat and Wind to help manage the changes that come with transformation. It has the density of stone, and yet in its shine, it is immaterial. These two diametrically opposed qualities give topaz its harmonizing effect.
In the completion stage, the practitioner “reconstitutes” as a transformed human being. At this stage, topaz consolidates the Shen, promoting vitality. The blue color is especially useful, because it opens the crown chakra and allows for communication with the Divine.
Alchemy versus Mysticism
Mysticism is another tradition that aspires to personal evolution. While the alchemist seeks transformation through intention and possibly the use of external substances, the mystic seeks to transform through awareness.
What motivates a person to practice mysticism is the same as for alchemy. One’s life is unsatisfactory. There are “issues” that present at the level of survival, interaction, or differentiation that seem irresolvable. Alchemists seek to transmute their relationship to these issues or challenges, so that they are no longer of concern. Mystics seek to cultivate faith and trust so that they can meet the challenges of life with acceptance. Acceptance does not signify resolution. Resolution is not possible for many of life’s challenges. Pain, illness, and death are realities that we all face. They cannot be “resolved”; they can only be acknowledged as inevitable. When we truly accept our difficulties and challenges, we begin to experience peace. This peace presages the ultimate goal of communion with the Divine.
Stones and the Mystical Process
Cultivating Yin
The first stage of the mystical tradition is the cultivation of Yin, of stillness and tranquility. The Daoists give great emphasis to the body. The cultivation of stillness and tranquility engages the mind, but the practice involves feeling the deep heaviness of complete physical relaxation. An image for this stage of practice is the mountain: durable, stable, and weighted into the Earth.
When we are very Yin, we are able to withstand the storms of life. When we walk, we are aware of the ground on which we step. We feel our weight settle into the Earth, like walking in the sand at the beach. The spine relaxes, hanging down from the top of the head, which extends toward Heaven. The shoulder girdle hangs suspended from the spine, supported by the rib cage. The arms are appendages hanging from the shoulder girdle. No tension is necessary to support the posture. The solidity of the Earth supports the settled, physical body, always connected to Heaven by the top of the head.
Taiji and qigong are exercises that promote grounding. There are principles common to all styles of these practices. Ding means to be settled, with a central equilibrium of balance. Ding requires that the top of the head extend toward Heaven, while the rest of the body settles into the Earth. Song means to be relaxed and loose. If the arms move, it is only because the foot presses into the ground, causing energy to travel up from the ground, through the torso, and into the arms. Chen means to be rooted, feeling that each step sinks into the ground. Being rooted brings our awareness into the present moment. The heaviness that comes from being rooted transfers to the arms and hands, which are held in their posture without muscular tension.
These principles apply equally to standing, sitting, or lying down. In standing meditation, the weight drops into the ground. In sitting meditation, chen refers to feeling the weight of the tailbone dropping into the cushion. When lying down, it means feeling the heaviness of the hips, shoulders, head, third eye, and the hollow areas of the lumbar and cervical spine all sinking and relaxing into the floor.
Stones are a natural adjunct for this process, because their weight, density, and durability exemplify the attributes of Yin. They benefit the practice by nourishing Blood and Fluids. All stones are yin in nature, but some are more yin than others. These include hematite, for its weight; moonstone, for its nourishment of hormonal fluids; and lapis lazuli, for its nourishment of Blood. As a nightly ritual, choose one of these stones, and place or tape it in the depression on the bottom of the foot, behind the ball/KI-1/ Bubbling Spring. Lie down with the knees bent so that pressure is exerted on the stone. Hold sugilite in one hand and lepidolite in the other to manage any nervousness, anxiety, or restlessness that might arise. In a meditative state, summon feelings of self-worth, self-appreciation, self-respect, and self-love.
Cultivating Yang
One of the principles of yin and yang is that extreme Yin transforms to Yang. When we reach a state of stillness and tranquility, the hands begin to tingle and different areas of the body become very warm. The body has become extremely relaxed, and Yang begins to emerge. The sensory orifices begin to open and we perceive differently than usual. The psyche begins to open to deeper and more subtle levels of consciousness. At this level, being very relaxed and knowing that our Yang Qi is beginning to circulate, we can begin practicing the Microcosmic Orbit meditation. (This text will not give that instruction, because it is essential to have a teacher.)
At this stage, the practitioner can circulate the Qi without fearing a loss of control, because there is adequate Yin that serves as an anchor. The tailbone is important during this stage of the practice. Yang Qi passes through the tailbone as it moves through the trajectory of the Governor Vessel, the Sea of Yang. Relaxing or sinking the tailbone into the Earth or meditation cushion further relaxes the spine, neck, shoulder, and arms.
As Qi begins to move, Blood moves with it. At this stage, tape bloodstone (or another blood-moving stone with which the practitioner resonates) on the tailbone to purify the Blood. For a relatively healthy person who is comfortable with self and the world, leopardskin or rhyolite jasper increases Yang and arouses the Essence/Jing to circulate. This allows the practitioner to make fundamental changes.
Yin and Yang Give Birth to the One—Union
As the circulating Yang Qi increases its momentum through the Microcosmic Orbit, it begins to create Yin. Extreme Yang transforms to Yin, and the mouth begins to salivate. If we visualize the body as a mountain, streams run down its slopes, creating pathways for water to return to the sea, the Sea of Yin, the Conception Vessel. The body becomes a basin to receive the “dew of Heaven.” The practitioner moves on in the practice when “nectar” consistently forms in the mouth.
At this stage, Yin has been stabilized and Yang has been invigorated. The two become one. This stage is symbolized by the third eye, or as it is called in this tradition, the “single eye.” The single eye, called Esoteric Hall/Yintang, sees no duality and does not differentiate between things.
This stage involves the use of “stones from heaven”: the meteorites and tektites. These are potent stones that contain low levels of radiation. They represent the death of the physical and mental and the birth of Spirit. Lying flat on the back, without a pillow under the head, is best for this third stage of practice. Place a small meteorite on the third eye, concentrating energy at the forehead, while continuing to apply the Yin-nourishing stones (hematite, moonstone, and lapis lazuli) to the bottoms of the feet and the tailbone, to ground Spirit into the body. Eventually, when the third eye fully opens, the crown of the head opens. In the upright posture, the practitioner realizes alignment with the stars.
While circulating the energy through the Microcosmic Orbit, the visualization is of the Divine, bringing Yin and Yang into union. There is no more mental chatter, no more physical tension and stiffness. The practitioner feels present, at home, in communion with the Divine. With the opening of the third eye the two eyes become one, and the practitioner sees that everything emanates from the One.
One stone that supports the union stage of practice is charoite, which can break up Phlegm or Dampness that perpetuates our habit patterns.
Jet alleviates difficulties that arise during this process. Hold the stone, or place it on the low back in the depression below the L2 spinous process, a little above waist level/GV-4, below the “big bone” at the base of the neck/GV-14, or at the notch in the occiput where the skull meets the spine/GV-16.
Sunstone stimulates the movement of energy in the body to harmonize the Internal Organs to act as one. Hold sunstone in one hand and moonstone in the other to affirm this union.
Any of these stages can be practiced in any posture.
- While standing or walking, the body’s weight falls and rotates around the bottom of the feet, stimulating Bubbling Spring/Yong Chuan/KI-1. Applying pressure to KI-1 begins the process of “bubbling.” Energy moves upward from the ground into the body, engaging Essential Qi to cultivate a more significant relationship with the Self. The word yong means “courage.” Courage is the attribute of the Gall Bladder. Courage is a prerequisite for the work that frees the Gall Bladder from depositing unresolved emotional “baggage” into the constitution, to be reexperienced lifetime after lifetime.
- Lying down is the most appropriate posture for the first and third stages, because it allows the body to fully relax.
- The cross-legged, sitting meditation posture is best for the second stage. In this posture, the lower abdominal region, which is associated with creativity and reproduction, begins to relax. The groin and the perineum open and the movement of energy is stimulated. The Heart and Kidneys begin to communicate. Blood begins to circulate differently. The Chong Mai begins to open.
The stones recommended for any of the stages of cultivation are only suggestions. The practitioner can use any stone with which he or she resonates, as long as the basic strategy is followed.
Stones to Address Difficulties during Personal Transformation
Anger Releasing from the Constitutional Level
Aragonite or howlite: Apply to the Luo points for Liver and Gall Bladder on the lower leg—on the medial aspect, about a hand’s width up from the anklebone on the border of the tibia/LR-5, and at the same height in a depression a little more than a hand’s width above the high point of the outer anklebone on the lateral aspect of the lower leg/GB-37.
Hopelessness
Danburite: Apply at the center of the abdomen to release ancestral, karmic issues.
Dioptase: Hold or place on the center of the abdomen to transmute negative ancestral influences.
Unakite: It is a record keeper. It accesses past lives through dreams and helps us understand the dream images.
Despair
Ruby is the principal stone to ameliorate the despair associated with the “dark night of the soul.”
Sodalite helps the practitioner recover from the loss of Will/Zhi.
Confusion or Disorientation
Apatite is useful when the practitioner feels disoriented or confused, especially when in an unfamiliar environment. This confusion manifests more mentally than emotionally.
Fear
Prehnite is useful for feelings of fear, where there is a sense of vulnerability or insecurity.
Chrysocolla cleanses fear from the Blood.
Lepidolite, kunzite, and lithium quartz are calming for fear due to their lithium content.
Place black tourmaline and smoky quartz in a circle around the practitioner to create a protective field.
Anxiety
Labradorite manages anxiety. Tape small stones to the Source points for the Heart, located on the wrist crease on the palm side of the hand, in the depression in line with the little finger/HT-7, and the Pericardium, located on the inner wrist, in the center of the crease in line with the middle finger/PC-7, for anxiety that arises during the alchemical process.
Sodalite also addresses anxiety.
Rashes
Rashes can manifest during the process of detoxification. Use an elixir of Apache tears or snowflake obsidian as a wash for “eruptions” on the skin.
| • Antimony • | |||
| (See color insert plate 100) | |||
| Taste | Salty, bitter—toxic! | ||
| Nature | Cold | ||
| Affinities | LU/LR/KI/ST | ||
| Hardness | 3–3.5 | ||
| Crystal structure | Trigonal | ||
| Stone group | Native element | ||
| Level of formation | Metamorphic/Ying | ||
Chinese Name
Zi huang, “sparking yellow”
Color/Appearance/Light
Metallic whitish gray. It oxidizes to a dark gray.
The dark color resonates with the lower region, the Kidneys/Water/chaos.
Chemical Composition
Native antimony (Sb)
It is part of the Arsenic group and usually contains arsenic; it also often contains small amounts of iron, silver, and sulfur.
Native antimony is somewhat rare. Pure antimony is usually derived from stibnite, which can be used as a substitute.
Key Characteristics
During cultivation, when stagnation starts to move, the changes create Heat.
Antimony regulates and tempers the Heat moving through the body, especially when the Heat is moving up and out. It draws Heat/Yang from the surface into the interior.
Directionality/Energetic Mechanism/Channel System
Antimony directs energy upward and outward to meet Heat rising to the surface and redirect it toward the lower region.
Functions and Uses
Clears Heat by drawing it to the Lower Burner. Indicated for:
– heat and redness in the face
Arouses Yang Qi/Mingmen; warms the interior. Indicated for:
– low libido
Clears Stomach Fire. Indicated for:
– nausea, vomiting, ulcers, epigastric burning, heartburn
Intentional use. Indicated for:
– wealth palace: from an alchemical point of view, antimony generates or protects wealth—it protects one’s wealth from being drained away by evil spirits
– protecting against the dangers of travel
Alchemical process. Indicated for:
– creating a “volcanic eruption” in the lower dantian, to bring the “flame” of transformation toward the Middle Burner.
Alchemical cultivation requires conservation of Essence. Even though antimony arouses Yang and can increase the libido, its cold nature draws the heat of desire back inward. It is like a preservative, conserving Essence for the benefit of one’s own evolution.
Methods of Application
Topical Application
Place with a quartz crystal for at least twelve hours. Use the crystal potentiated with the vibrations of the antimony, not the antimony itself.
Hold or apply a potentiated quartz crystal topically.
Use for stress (it draws adrenaline in the system back to the Kidneys).
Place a potentiated quartz crystal at the navel or lower abdomen in the first stage of a process of external alchemy. Draws “devils” out of the navel. The navel/CV-8/Shen Que/Spirit Barrier represents the obstacle to the Spirit. Antimony opens this barrier, causing eruptions of obstacles toward the surface.
Cautions and Contraindications
Antimony is toxic. It contains arsenic. It is for external use only. Wash hands after using. It is recommended to use a potentiated quartz crystal for all functions and uses.
Do not use during pregnancy.
When placed on the navel as a bedtime ritual, at a certain point a rash begins to show. It can be very itchy, like insect bites. When this occurs, it is time to move to the next phase of cultivation.
Compare/Contrast/Differentiate
In herbal medicine there are “three huangs/yellows” (huang lian/coptis, huang bai/phellodendron, and huang qin/scutellaria). Stone medicine also has the three huangs: liu huang/“flowing yellow”/sulfur, zi huang/“sparking yellow”/antimony, and xiong huang/“yellow hero”/realgar.
Combinations
Combine clear quartz potentiated with antimony’s vibration with:
- chalcopyrite to repair Essence/Jing, DNA.
- tourmaline or amazonite to break up constitutional stagnation.
To offset “volcanic eruptions,” such as rashes that appear around the navel and on the lower abdomen, use the elixir of one of the obsidians (mahogany, Apache tears, or snowflake) as a wash to quickly cool the eruption.
Combine a potentiated quartz crystal with a stone to address a particular damaged organ, such as emerald for a liver damaged by hepatitis. The combination brings Essence/Jing to repair the organ.
Cleansing and Charging
Cleanse and recharge in the sun, to bring light to the practitioner.
Common Locations
China
| STIBNITE • • • • • • • • • | |||
| (See color insert plate 100) | |||
| Taste | Salty, bitter—toxic! | ||
| Nature | Cooling | ||
| Affinities | LU/LR/KI/ST | ||
| Hardness | 2 | ||
| Crystal structure | Orthorhombic | ||
| Stone group | Sulfide | ||
| Level of formation | Sedimentary/Wei, metamorphic/Ying | ||
Color/Appearance/Light
Metallic lead gray or black. It forms long, slender, vertically striated crystals, often grouped in clusters with many different angles.
The dark color gives association to the Lower Burner.
Chemical Composition
Antimony sulfide (Sb2S3)
Sulfur activates the effects of the antimony.
Key Characteristics
It is very similar to antimony, and not as rare.
Directionality/Energetic Mechanism/Channel System
The orthorhombic crystal structure resonates with the Lower Burner.
Functions and Uses
Draws Heat inward to help with the process of conservation; warms the interior. Indicated for:
– excessive desires, libido, stress
Clears Stomach Fire; draws Heat from the Middle Burner to the Lower Burner. Indicated for:
– nausea, vomiting, ulcers, epigastric burning, heartburn
– eating disorders
Intentional use. Indicated for:
– wealth palace: protects wealth from being drained away by gui, evil spirits, especially when worn as an amulet
– protection while traveling
Alchemical process. Indicated for:
– arousing Mingmen and Yang Qi; it recycles Heat to the Lower Burner
In alchemical practice, it creates a “volcanic eruption” in the lower dantian. It directs “cultivated” heat up and out, which can cause headache, rash, or itching.
Methods of Application
Place with a quartz crystal for at least twelve hours. Use the crystal potentiated with the vibrations of the stibnite, not the stibnite itself.
Topical Application
Place a potentiated quartz crystal on the low back to relax and warm the area.
In the first stage of an external alchemy process, place stibnite on the lower abdomen. The area will become warm, while the stone remains relatively cool.
Apply in powder form to dry, itchy skin.
Cautions and Contraindications
Stibnite is toxic. It is similar to arsenic, and it contains sulfur. For external use only. Wash hands carefully after using. It is recommended to use a potentiated quartz crystal for all functions and uses.
Do not use during pregnancy.
Compare/Contrast/Differentiate
Safer than antimony; though still toxic, it is commonly used as a substitute.
Combinations
Combine stibnite with any water-containing stone (such as enhydro quartz or opal) to increase conductivity for drawing Heat inward. The combination has a moxa-like effect.
Combine stibnite with tourmaline or amazonite to break up constitutional stagnation.
Cleansing and Charging
Cleanse and recharge in hematite.
Stone History
Stibnite was powdered and used for eye shadow in ancient cultures.
Common Locations
Canada, Mexico, Peru, Japan, China, Germany, Romania, Italy, France, England, Algeria, and Borneo
In the United States, it is found in Arkansas, Idaho, Nevada, California, and Alaska.
| • Cinnabar • | |||
| (See color insert plate 101 and plate 102) | |||
| Taste | Sweet—toxic! | ||
| Nature | Cooling | ||
| Affinities | TH/LU/HT | ||
| Hardness | 2–2.5 | ||
| Crystal structure | Trigonal | ||
| Stone group | Sulfide | ||
| Level of formation | Igneous/Yuan, metamorphic/Ying, sedimentary/Wei | ||
Chinese Name
Zhu sha, “vermilion grit”
Noncrystalline forms appear as grit on their matrix. The translation “vermilion grit” seems mundane for such a powerful stone. Perhaps it also refers to the abrasive grit used to polish rough, dull surfaces to a smooth, bright shine.
Color/Appearance/Light
Vermilion, clear red, or brick red. It usually appears as masses or crusts. Crystals are rare and appear as thick tabular or square-ish with a terminated point and a glassy shine.
The red gives association to the Heart and Blood.
Chemical Composition
Mercury sulfide (HgS)
The sulfur imparts a yang quality to the stone.
Mercury resonates to the Marrow, where it lodges in the case of heavy metal toxicity.
Cinnabar typically occurs in dolomite or limestone.
Key Characteristics
Cinnabar is the most popular alchemical stone in Daoist literature. Part of the process of spiritual cultivation is to examine the difficulties and negativities of life: the poisons that separate us from Spirit. Cinnabar is poison, but it has the wisdom to transform.
Cinnabar is quite soft but it is very heavy. Its specific gravity is higher than that of any mineral other than the metals. It is a very concentrated stone.
When light waves enter cinnabar, they hit the density of the minerals and slow down to become tightly compressed, yielding a very short wavelength. The short wavelength creates a very high refractive index. This quality gives cinnabar crystals a brilliant shine, even more brilliant than diamond.
Directionality/Energetic Mechanism/Channel System
Its trigonal crystal structure pushes energy toward a pointed termination. By the law of signatures, it pushes energy to the top of the head.
Functions and Uses
Clears Heat and Fire Toxins; calms the Shen. Indicated for:
– depression, especially manic depression
– fevers, epilepsy, convulsions, ear infections, tetanus (lockjaw)
– cancer
Expels Phlegm. Indicated for:
– poor vision, diminished hearing
– Wind-Phlegm clouding the senses
– the need to experience and sense the world differently
Strengthens Lung and Heart Qi. Indicated for:
– weakened immunity
Intentional use. Indicated for:
– career palace
– cultivating a vocation as an alchemist
Alchemical use. Indicated for:
– promoting alchemical fire—that is, the momentum for personal transformation
– improving sensory perception, enabling us to experience the world differently—our world transforms because our perception transforms
Methods of Application
The stone can be safely used by placing it with a clear quartz crystal for a period of time, at least twelve hours, and longer is better. The quartz picks up the vibrations of the cinnabar and can be safely used topically or in an elixir.
Topical Application
Place a potentiated quartz crystal on the mastoid process, at the base of the skull behind the ear/GB-12, to expel Phlegm stagnation, to open the orifices, and to improve hearing and vision. (This should only be done after earlier stages of practice have been accomplished.)
Place a potentiated quartz crystal in the center of the forehead between the eyebrows/Yintang to open the third eye. (This should only be done after earlier stages of practice have been accomplished.)
Internal Application
Drink an elixir of cinnabar-potentiated quartz and black tourmaline to strengthen Heart and Lung Qi, to calm the Shen, and to stimulate Wei Qi.
Intentional Application
To cultivate the career palace, use an amulet colored with paint or ink containing cinnabar, or place a specimen in the north or northwest corner of the home to support the career or vocation and knowledge palace.
Cautions and Contraindications
Cinnabar is toxic. It contains mercury. For external use only. Wash hands carefully after using. It is recommended to use a potentiated quartz crystal for all functions and uses.
Do not use during pregnancy.
Never apply heat to the stone. If you put fire to the cinnabar, the sulfur burns, leaving the mercury behind.
Iron softens in the presence of mercury/cinnabar. Mercury poisoning can cause higher concentrations of iron in the blood.
Compare/Contrast/Differentiate
Both cinnabar and black tourmaline open the third eye. Cinnabar is more protective than black tourmaline.
In Chinese herbal medicine there are three important herbs, all with a yellow/huang color and all of which clear Damp-Heat. They are the three huangs: phellodendron/huang bai, which clears Damp-Heat from the Lower Burner (lower abdomen); coptis/huang lian, for the Middle Burner (abdomen); and scutellaria/huang qin, for the Upper Burner (chest). There is a fourth herb, gardenia/shan zhi zii, which affects all Three Burners, and which motivates and connects the three huangs.
Stone medicine also has three huangs: antimony/zi huang for the lower dantian; sulfur/liu huang for the middle dantian; and realgar/xiong huang for the upper dantian. Cinnabar is similar to gardenia. It moves through all three dantian, but it has more focus when combined with one of the other stones.
Combinations
Cinnabar and realgar combined together create the tremendous heat required for alchemical transformation.
Cleansing and Charging
Cleanse and charge with hematite.
Stone History
Cinnabar appears in the Divine Farmer’s Materia Medica.
Herbally, it was used for someone who was comatose by placing a dab of powder on the tongue. In very experienced hands, cinnabar was used for children as a powder on the tongue to “ward off demons.”
In addition to its alchemical use, cinnabar and the powder from iron meteorites was often mixed with ink for sacred calligraphy. The red color of the ink was reflective of Fire. These talismans were intended as a petition, asking Heaven and other dimensions to bear witness, to confirm or affirm the vibrations the practitioner was cultivating. The monks practicing this devotional work often died from mercury poisoning.
Common Locations
China produces the most beautiful crystals. Spain, Serbia, and the United States (California, Oregon, Texas, and Arkansas) are also sources for cinnabar, but mostly in massive form.
Cinnabar typically occurs in dolomite or limestone.
| • Orpiment • | |||
| (See color insert plate 103) | |||
| Taste | Salty, bitter, spicy—toxic! | ||
| Nature | Cooling | ||
| Affinities | LR/SP/KI | ||
| Hardness | 1.5–2 | ||
| Crystal structure | Monoclinic | ||
| Stone group | Sulfide | ||
| Level of formation | Igneous/Yuan, metamorphic/Ying, sedimentary/Wei | ||
Chinese Name
Ci huang, “yellow heroine”
Orpiment is the female equivalent to realgar. It takes heroic effort to transform ourselves.
Color/Appearance/Light
Yellow, orange, or brown. It can appear as crusts or grainy masses. It also forms crystals that can be opaque to transparent. Single crystals are usually stubby, often with a pointed termination. More commonly it appears as dense clusters of small crystals.
Chemical Composition
Arsenic sulfide (As2S3)
Directionality/Energetic Mechanism/Channel System
The monoclinic crystal structure includes both Metal and Fire characteristics. It brings Fire to the chest.
Key Characteristics
From the alchemist’s point of view, yellow orpiment forms when red realgar is exposed to light. When something red is converted to yellow, the creation cycle of the Five Elements is at work, with Fire creating Earth. The strong Fire of realgar, when exposed to even more Fire—that is, the sun—becomes Earth. The yellow color is the intrinsic sulfur in the stone.
Functions and Uses
Invigorates Kidney Yang to repair damage to the Essence/Jing, DNA.
Methods of Application
Place with a quartz crystal for at least twenty-four hours. Use the crystal potentiated with the vibrations of the orpiment, not the orpiment itself.
Topical Application
Apply a potentiated quartz crystal locally for disk herniations or broken bones.
Internal Application
Drink as an elixir made with potentiated quartz crystal to address functions and uses, especially for congenital conditions.
Cautions and Contraindications
Orpiment is toxic. It contains arsenic. For external use only. Wash hands carefully after using. It is recommended to use a potentiated quartz crystal for all functions and uses.
Do not use during pregnancy.
Orpiment is photosensitive. Specimens can degrade with too much exposure to light. Store or display in a protected environment.
Combinations
Combine an orpiment-potentiated quartz crystal with:
- stones rich in copper, such as chrysocolla or malachite, to address spinal issues (such as herniations), intellectual disability, Down’s syndrome, or congenitally restricted movement resulting from Kidney Yang’s inability to fully articulate.
- chalcopyrite, with its copper content, to mend the marrow, DNA, or broken bones. If a child has a genetic defect resulting from an external pestilent factor that occurred during pregnancy, add amber to this combination.
Cleansing and Charging
Cleanse and recharge with hematite.
Stone History
Orpiment appears in the Divine Farmer’s Materia Medica.
It was commonly powdered and used as a pigment for paint.
Common Locations
China, Russia, France, Peru, United States (Nevada, Colorado, Utah)
| • Realgar • | |||
| (See color insert plate 104) | |||
| Taste | Spicy, bitter—toxic! | ||
| Nature | Warming | ||
| Affinities | HT/LR | ||
| Hardness | 1.5–2 | ||
| Crystal structure | Monoclinic | ||
| Stone group | Sulfide | ||
| Level of formation | Igneous/Yuan, metamorphic/Ying, sedimentary/Wei | ||
Chinese Name
Xiong huang, “yellow hero”
A practitioner must be heroic to engage in the alchemical process.
Color/Appearance/Light
Bright orange red. The color is symbolic of the initial sparks when something begins to burn. Realgar can appear as crusts or earthy masses. Crystals are transparent to translucent, prismatic and stubby in shape, and usually well terminated with vertical striations, and they may be in irregular groups.
Chemical Composition
Arsenic sulfide (As4S4)
Key Characteristics
The monoclinic crystal structure includes both Metal and Fire characteristics. It brings Fire to the chest and eventually to the third eye.
Directionality/Energetic Mechanism/Channel System
Realgar directs energy to the head: the upper dantian.
Functions and Uses
Opens the Portals; calms the Shen. Indicated for:
– Phlegm misting the mind, depression
Establishes Heart–Kidney communication.
Clears Fire Toxins. Indicated for:
– parasitic infestations, especially those caused by noxious thoughts or entities
Alchemical use. Indicated for:
– third stage of the alchemical process, or utilization—it lifts the spirit.
Methods of Application
Place with a quartz crystal for at least twenty-four hours. Use the crystal potentiated with the vibrations of the realgar, not the realgar itself.
Intentional Application
Realgar is used in the third stage of the alchemical process. Place a potentiated quartz crystal on the third eye after the successful completion of the earlier stages of initiation (antimony) and purification (sulfur).
Cautions and Contraindications
Realgar is toxic. It contains arsenic. For external use only. Wash hands carefully after using. It is recommended to use a potentiated quartz crystal for all functions and uses.
Do not use during pregnancy.
Realgar is photosensitive and degrades with prolonged exposure to light. Store in a protected place.
Realgar is associated with the third stage of alchemy: completion and utilization. Without having successfully completed the stages of initiation (antimony) and purification (sulfur), realgar can cause Shen disturbances. There is no shortcut to enlightenment. In the wrong hands, it is very toxic, but if the earlier stages are completed, it is very precious.
From the alchemist’s point of view, realgar transforms to orpiment when it is exposed to light.
Compare/Contrast/Differentiate
As herbal medicine has its three huangs (huang lian, huang bai, and huang qin), so too does stone medicine: liu huang/“flowing yellow”/sulfur, zi huang/“sparking yellow”/antimony, and xiong huang/realgar.
Combinations
Make an elixir with black tourmaline and realgar-potentiated quartz crystal to clear out the Brain.
When realgar is balanced by the energy of antimony and sulfur, the combination can be helpful for Shen disturbances. Place all these stones together to potentiate a quartz crystal, and place the crystal on the third eye to get rid of negativities in life and in the soul.
Cleansing and Charging
Cleanse and recharge with quartz crystal.
Stone History
Realgar appears in the Divine Farmer’s Materia Medica.
The powder of realgar was used as pigment in paint and dye for sacred images.
Common Locations
Romania, Turkey, Switzerland, Peru, China, and United States (Nevada, Washington State, California, Utah)
| • Sulfur • | |||
| (See color insert plate 105) | |||
| Taste | Sour—toxic! | ||
| Nature | Hot | ||
| Affinities | KI/SP/PC | ||
| Hardness | 1.5–2 | ||
| Crystal structure | Orthorhombic | ||
| Stone group | Native element | ||
| Level of formation | Igneous/Yuan, sedimentary/Wei | ||
Chinese Name
Liu huang, “flowing yellow”
Liu shi, “the yellow flowing into the Ocean of Life stone”
The name refers to the realization that thoughts are just thoughts. When we hold on to them and string them together, we make karma. We can imagine thoughts to be like raindrops, continually falling into the Ocean of Life (lower dantian) and seeping into our Essence, creating projections, anticipations, and stories that our Essence/Jing has to accommodate.
Just as flowing water never decays, if we are able to keep our thoughts and desires moving, and not stagnating with obsession and habitual patterns, we have the possibility of an awakening. This is the beginning of purification.
Color/Appearance/Light
Yellow. It can appear as crystals or as chunks that easily break apart. It is available in herb stores in powdered form. In recent times, mining of sulfur involves forcing water into mines and dissolving the sulfur, which subsequently solidifies into shapes of flowing yellow.
The yellow color gives association to the Middle Burner and to the Earth element.
Chemical Composition
Native sulfur (S)
Sulfur is the most yang of minerals. It is hot in nature, to burn up impurities and to support the transformation of food into usable nutritional components.
Sulfur is an essential element, and it is a constituent in proteins and many cofactors.
Directionality/Energetic Mechanism/Channel System
Sulfur anchors Yang Qi to the Kidneys, but it also links Kidney energy to the Middle Burner. It supports the digestive process.
In external alchemy, sulfur is associated with the second stage of purification. One of the few stones with a Pericardium affinity, sulfur works to purify our desires and eliminate that which causes decay. It burns up Essence/ Jing in order to transmute it into another, different Jing. It promotes change.
Key Characteristics
Sulfur activates the effects of the other alchemical stones.
Sulfur increases acid secretions, to warm the Middle Burner for digestive transformation to take place.
Functions and Uses
Invigorates Yang. Indicated for:
– poor circulation
– Cold Bi/Obstruction, especially pain and stiffness in the low back and knees
Tonifies Mingmen. Indicated for:
– weak willpower, fear
Strengthens Spleen function. Indicated for:
– weak digestion
– Phlegm stasis, such as with fibrotic tissue or hard accumulations
Clears Fire Toxins; antiparasitic. Indicated for:
– skin conditions, psoriasis, eczema
Alchemical use. Indicated for:
– drawing Heat inward, consolidating to Mingmen to allow alchemy to take place—with sufficient consolidation of Yang, sulfur circulates Kidney Yang to the middle dantian, pushing the Yang Qi upward like the hydrothermal activity of the Earth
Methods of Application
Topical Application
Traditional dermatological formulas that include sulfur also include other herbs not easily obtained by the layperson. Many modern dermatological creams contain sulfur and can be obtained at the local pharmacy.
Place the powder on Stomach and Spleen points to aid digestion.
Alchemical Use
In the second stage of alchemical practice, place sulfur on the center of the chest. The smell might be offensive. Part of the practice is to transform things that are bothersome to the senses into something that is no longer offensive. It might cause palpitations, in which case the earlier stage of “initiation” has not been successfully completed.
Avoid situations that cause emotional stress.
When one consistently experiences a strong sense of “at one-ment,” it is time to move to the next stage of practice.
Cautions and Contraindications
Do not take internally. (Amber, dolomite, and lapis lazuli are safer forms.)
Do not use during pregnancy.
Sulfur is hot. It can burn. When it is placed on the chest, without the proper cultivation, it can cause palpitations, irritate the skin, or cause flushing and insomnia. There can be emotional outbreaks as well, and the physical symptoms of Fire.
Do not use when any condition of Heat is present, whether internal (for example, high blood pressure) or external (for example, hot, oozing sores,)
Do not wash sulfur. It dissolves in water. Protect crystal specimens from humidity.
Compare/Contrast/Differentiate
Sulfur is similar to cinnamon bark/rou gui in its effect on Mingmen.
Other stones that contain traces of sulfur but are less potent and hence safer include amber, dolomite, pyrite, marcasite, and lapis lazuli.
Herbal medicine has three important yellow/huang herbs: huang lian/coptis, huang bai/phellodendron, and huang qin/scutellaria. Stone medicine also has three yellow stones: liu huang/“flowing yellow”/sulfur, zi huang/“sparking yellow”/antimony, and xiong huang/realgar.
Combinations
If using sulfur in the external alchemical process and there are strong outbreaks of Fire, such as emotional outbursts, palpitations, and so forth, use an elixir of fluorite (purple for emotional issues, green for physical issues) to help draw the Heat out from the Ying level.
Combine with bloodstone on the midline of the abdomen, at the “V” where the ribs meet the base of the sternum/CV-15, to help stop endless strings of thoughts.
Cleansing and Charging
Place in the sun.
Stone History
Sulfur appears in the Divine Farmer’s Materia Medica.
Common Locations
Sicily, Russia, Poland, Bolivia, Mexico, and the United States (Michigan, Nevada, Wyoming, Texas, Louisiana)