DE JUNIO 2021

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Seven Stars Formula Fig. .

Seven Stars Formula or the Seven Manifestations Figure describes the sev-en rhythms produced by the frequsev-encies of existing or acquired sev-energy. Th e Seven Stars Figure provides a practical guide to the alchemical process — it defi nes the rhythm of development and the ability to form the seven Yin ingredients, which along with the eight Yang ingredients, create the Pill (yao wan) which later serves as the source for developing the Immortal Embryo. Th e seven Yin and Yang ingredients can catch the diff erence be-tween Yin-jing and Yang-jing energy movements. In this manner, the Seven Stars Figure regulates the alchemical process and infl uences the develop-ment of the three energy types (qi, jing and shen) in accordance with spe-cifi c natural rhythms.

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Rhythm of the Qi Form Fig. .

Th e form is created through the interaction between Yin and Yang ener-gies, so from this perspective, adopting the correct attitude toward the initial energy and learning how to return it to the source is of vital importance. Th e initial energy fuses with the breath to trigger the exchange process, that is, this energy becomes the body of the form by producing breath, which in turn helps to nurture the body. When the form is born, it acquires energy and spirit from without. While this happens, the initial energy prevails, but later merges with the acquired energy to create the One.

Th e search for movement relates to the junctures where form manifests, reaches fulfi lment and is released. In the beginning, the form is said to be complete and uninfl uenced by external factors. Consciousness is not yet formed. Th is fi rst stage comes to an end when the Initial enters the sphere of inconsistency. Th en consciousness is formed and harmonizes with form.

Finally, consciousness and form strengthen the spirit which then becomes independent of form.

The Yang-qi Transformation Figure Fig. .

Once form becomes manifest and absorbs external elements, it acquires di-rection and becomes controllable. At the end of the fi rst stage, the formation of perception becomes complete. However, until perception is completely formed, the Initial still plays a leading role. Th e form gradually attains spon-taneity in perception. With time, sponspon-taneity replaces awareness.

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From birth through the development of conscious energy Yang dominates and Yin preserves. Yin and Yang perform opposite but complementing functions. Th e completion of the energy formation process is similar to the relation between the beginning and the end of a month which are united under one sign. Yang is in its highest manifestation leading not only to development but to transformation. Th e same goes for Yin energy which not only preserves but also changes. Hence, we say that the Major Yang in Yang and the Minor Yang in Yin control the process.

Foundation in Form Development Fig. .

When Yin and Yang become separate, the Five Elements (metal, wood, water, fi re and earth) also become diff erentiated. Th ey correspond to the senses, essence, vitality, spirit and energy. In their natural state of equilib-rium and harmony, all fi ve qualities are expressed (fl uidity, compression, constructiveness, precision, and fl ammability). In these qualities, Yin and Yang become one.

Fire

Earth Metal Wood

Water

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When there is no form, the Five Elements become chaotic and assume dif-ferent states expressed as emotions (happiness, anger, sadness, desire and excitement) due to the separation of Yin and Yang. Hence, in order to create the pre-conditions for the activation of the Five Elements, we need to mas-ter the form. While the form is being created, the Five Elements manifest naturally and they acquire a new quality once they interact with the out-side world. And while they may be described by certain states, they remain essentially in constant fl ux. Th e fi ve internal organs that have their own form and substance also contain the states expressed by the Five Elements.

Th e state of each element is self-contained and is suffi cient in itself.

Th e form should always preserve its natural state. If the externally acquired energy prevails, Yin and Yang become separated, the Five Elements become chaotic and the form becomes infl uenced by external factors. Th e initial energy gradually becomes substituted by the externally acquired energy. If the acquired energy becomes stronger than the existing initial energy, the natural eff ort of volition is lost and the form becomes replaced. When this happens, the person’s nature becomes subjected to a diff erent rhythm.

In order to prevent acquired energy from dominating existing initial ener-gy, we need to choose between two options: either to use the initial energy or to develop it. Either way, the initial energy will gradually fi ll the form and assume full control over it. Once this process is fulfi lled, the formation of the Th ree Treasures (qi, jing and shen) becomes complete and the form ceases to defi ne development. Instead, development becomes defi ned and controlled by the content.

In short, the path of cultivating reality is actually the path of restoring the source, and is controlled by the Seven Stars Figure. By ‘restoration’, we mean returning to the state of natural fi lling the body with energy (force) to re-place externally acquired energy. To advance further in development, we need to create the foundation which emerges when the internal defi nes the movement of the external. An immortal sage once said: “To produce the Elixir we need one moment, but to form the foundation and to purify we need ten months.” However, formation of the foundation and self-purifi

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tion cannot occur under external pressure, but only when the mind is ready with clearly focussed intention. Only under conditions where the mind is able to precisely defi ne things and prevent distortion of the development process from external energies, can energy begin to work and manifest it-self. Under these ideal conditions, we fi nd that less and less eff ort will be required for development because energy will naturally fi ll the form. Just as with the moon cycles, growth and decline will no longer be associated with gain and loss, but will instead become part of the natural cycle.

In antiquity, it was said that knowledge of cinnabar and mercury meant nothing if the practitioner had no understanding of the smelting process.

In modern-day Taiji, all depends on the depth of practice — the biggest obstacle is the non-purifi ed mind, while the smallest error will render Elixir production impossible.

To ensure constant development of the form, all elements need to be in harmony. Th is is achieved by changing their quality, which in turn depends on the quality of energy in their corresponding organs. When we gather the elements, we are in fact unifying the energy structure so that force de-velops in a common direction. Th e unifi ed energy structure restores the connection of the Earth with the Four Signs, thus becoming One and in-destructible. In this state, Yang balances Yin and Yin restrains Yang; the internal is in development and the external preserves.

Natural State Figure influenced by Yang-qi Fig. .

Once all elements are gathered, Yin reunites with Yang energy. Th is leads to the formation of the Elixir where the pre-conditions for the form’s return to the initial state are created. Th e Elixir is formed through

crystallisa-戒

tion of the energies of the Prenatal and Postnatal Heavens while physical changes have no visible eff ect on the transformation process.

If Yin and Yang are in harmony, the form becomes natural and the energy replaces everything that has been externally acquired. At this stage, the form integrates into one whole and fi lls with a unifi ed energy which can-not be divided. Th is is how the Alchemical Embryo is formed, and once formed, it requires cultivation and nurturing. Th is is the fi nal stage during which the form attains completion and gains its natural quality. Th e body, mind and spirit unite into the One.

Th e Golden Elixir Pill is so named to highlight its qualities of constan-cy and incorruptibility, qualities embodied by the metal gold. Hence, the ancient practices for achieving immortality were variously known as ‘making the Golden Elixir’ or ‘smelting the Golden Immortality Pill’, depending on the school, and centered on producing and transforming alchemical ingredients.

Consistency Figure influenced by Yin-qi Fig. .

Th e fi rst important step of transformation is to achieve harmony between Heaven and Earth. Heaven is related to Yang and Earth to Yin. Harmony between Heaven and Earth requires balance between Yin and Yang. Th e consciousness or mind bases its construction on this foundation. If con-sciousness is not properly directed or defi ned, it still becomes fi lled, gaining both volume and direction by default. Th e direction of consciousness is directly infl uenced by rhythm and when this the transformation process becomes activated, it is irreversible.

戒 空 太 极 理 学

Moon Month Crucible Fig. .

Th e commencement of the month is marked by the growth or waxing of the moon. Once the moon emerges, it continues to grow and fi ll. Th e Moon Month Crucible describes this ‘fi lling’ stage, whereby all things redundant are ‘pushed out’ and removed, so that only essential ‘ingredients’ remain to

‘get smelt in the crucible’ and form the true foundation. Once the sphere is formed, the process gradually progresses to the next stage.

All of this happens in accordance with nature and perfection may in fact be reached merely by following the natural way of the Moon Month Crucible.

However, the true path is concealed in the Red Cinnabar, which is why dedicated practitioners continue to devote eff ort in mixing elements in pursuit of the Elixir.

戒 all that is unnatural. Like fi re, the Cinnabar crucible destroys and trans-forms all developed elements while preserving only the truly valuable and genuine. Practice of the art of transformation requires energy that is simi-lar to the initial energy and can be produced only by transformation. Th e art of transformation requires pure consciousness, otherwise known as the

‘Mysterious Woman Consciousness‘.

Mysterious Woman Figure Fig. .

To know the Mysterious Woman Figure means to understand the cor-relation between Yin and Yang or the key to action and creation. Here,

‘mystery’ relates to Yang and symbolises force and action, while ‘woman’

corresponds to Yin and symbolises rest. Th is fi gure has neither form nor direction but requires eff ort.

Practice demands that the practitioner maintain an open mind to perceive ongoing processes clearly. A fully opened mind requires an openness of spirit and the discovery of the path of the Mysterious Woman. It is im-portant not to overdo this process, taking care that eff ort corresponds to realization. Realization needs to be linked to the Heavenly Path, which is represented by the crown in the body and by the top level in the form.

Once our actions are connected to the Heavenly Path, the Gold Crucible may be formed.

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Th e Golden Crucible symbolises constancy and unity, and is formed through concentration. In ancient times, the Golden Crucible was a sym-bol of Heaven and the form was conceived through concentration of mind.

Later, humans learned to transform the elements through the body and this method eventually prevailed, which led to the creation of a new form called the ‘Jade Form’. Th is form represents the ability to crystallise the structure of energy.

Jade Crucible Fig. .

Jade Crucible originates from the Jade Form. It interacts with processed or distilled cinnabar and corresponds to the beginning of the path. In addi-tion to perseverance and concentraaddi-tion, development of the Jade Crucible requires actions expressed through listening and rest. During alchemical reactions in the Jade Crucible, the elements undergo through several stag-es of transformation, each of them defi ned by certain eff orts. In terms of sequence, the practitioner fi rst forms the crucible, followed by the Gold Crucible, then fi nally the Jade Crucible.

Each crucible has three kilns: the Moon Kiln, the Golden Kiln and the Jade Kiln. Th e Moon Kiln corresponds to natural existence; the Golden Kiln corresponds to qi energy and is processed six times; and the Jade Kiln corresponds to qi energy and is processed nine times. In order to work with kilns we need forms. Th e fi rst kiln forms included the Golden Raven and the Jade Hare, and both correspond to the Moon Crucible or the Natural Transformation Crucible. Th e Golden Raven is said to control the Xun

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and the union of these two powerful forces is believed to prolong life and regenerate body tissues. In Taijiquan, the positions of the forms are trolled by the Golden Raven, while the transitions between forms are con-trolled by the Jade Hare. In sum, the Golden Raven and the Jade Hare represent conditions and their realisation is controlled by two other kilns

— the Dragon Kiln and the Tiger Kiln.

The Moon Crucible Fig. .

Th e Dragon and Tiger kilns are related to the time of transformation and the properties of Yang and Yin movements, that is, speed, frequency and density. Th e Dragon corresponds to listening and the Wood element, and is represented by the Th under trigram which symbolizes the mobility of human nature. Th e Tiger is characterized by its strong nature and its dead-liness to living beings. Hence, it corresponds to the Metal element and is represented by the Lake trigram, which though ostensibly based on Yin energy, conceals an explosive Yang force ready to burst out. By uniting the Dragon with the Tiger we connect form and content, thus achieving trans-formation. However, though their union represents circulation of energy, the processes for the production of the Elixir — cooking, burning and pu-rifi cation — are diff erent in nature.

To understand how kilns operate one fi rst needs to grasp the workings of the Moon Crucible, otherwise the paths of development remain invisible.

To avoid such impediments, we need to follow the Yellow Woman.

戒 空 太 极 理 学

Yellow Woman Figure Fig. .

Th e Yellow Woman Figure symbolises the quality of Earth that balances Yin and Yang by gathering the Four Conditions. Th e imagery of the Yellow Woman is used to describe the specifi c kind of intention which makes fi nd a balance between consciousness and sensations possible. Th e Yellow Woman also embodies the qualities of nurturing vitality and energy. Each body position, concentration and energy circulation has to be balanced.

Th e nature of the Yellow Woman embodies the part of Taiji philosophy which studies the concepts and creates the conditions necessary for form realisation. Construction of the form requires time and we need the form for crystallisation.

Crystallisation Fig. .

When the Moon reaches south-east, darkness reaches its climax, light be-gins emerge and energy accumulates in the lower cinnabar fi eld.

戒 空 太 极 理 学

Moon emerges Fig. .

Th e process of gathering energy in the lower part of the body is initiated by Th under and Earth and corresponds to the realisation of the Return Hexagram. Th is process also marks the start of the formation of the Moon Month Crucible.

Moon Crucible Fig. .

Th e Moon Crucible formation is characterized by energy growth toward the north-east, at the point where the Yang Moon almost disappears and energy reaches the ‘Brain Palace’ (ni wan-gong). Th e north-east corresponds to the Mountain where Yin is ready to fully replace Yang, and the realisa-tion of the Departure Hexagram begins (represented by Mountain on top and Earth below). Th is stage — the end of displacement — can be under-stood as the opposite of the previous stage, the beginning of growth.

Moon transition essence Fig. .

戒 空 太 极 理 学

Completion of the internal and external Fig. .

Moon transition cycle

Essence and vitality should be cultivated gradually. Th is process consists of two stages: action that leads to self-realization and non-action (empti-ness). Essence is realized when the state of emptiness is attained. Hence the saying: when action starts, consciousness disappears; when emptiness comes, everything becomes clear.

Preservation Figure Fig. .

Th e development of the Moon Crucible depends on the connection between the spheres of the external and the internal world. External con-ditions should only serve to complement the internal world and should not be allowed to exert any infl uence on it. Achieving this balance will not only preserve the internal unity but also make management of all exter-nal processes easier. Th is process is known as the Common Principle Law whereby ‘one holds all’.

Common Principle Law Fig. .

戒 空 太 极 理 学

Th e Earth, being the center and root source of all forces. nourishes and nurtures. If the center is under control, Yin and Yang remain balanced, the Five Elements remain gathered and the embryo is complete. If control is lost, chaotic reigns and the embryo may be damaged. Th e work of the Moon Crucible can form the Spiritual Embryo.

Spiritual Embryo Fig. .

Creating the Spiritual Embryo is a signifi cant achievement comparable to that of giving birth to a new-born. In this process, objects remain undif-ferentiated and become one with the spirit, while emptiness is perfect in its manifestation. All resources consolidate into one and there is no loss or lack of anything. Gestation of the Spiritual Embryo is said to take about ten alchemical months (not lunar), with the Embryo reaching full develop-ment once the it passes through all ten stages (symbolised by months). At birth, the fully formed Embryo is fi nally transformed and released to aspire towards infi nity. Its trajectory transcends the structures set by the laws of Heaven and Earth and the conditions of the Five Elements, and can only be described using the Law of Unity. Th e achievement of this depends on the Gold and Jade Crucibles.

Law of Aspiring to Infinity Fig. .

戒 空 太 极 理 学

Th e cycle becomes complete once we reach the supreme stage. Th e only thing that matters at this stage is the spiritual body. All properties of the form at diff erent stages lose their meaning and disappear, leaving only emptiness behind.

In this manner, the Seven Stars Formula describes our current understand-ing of how the rhythm of one’s nature is preserved in accordance with Taiji

In this manner, the Seven Stars Formula describes our current understand-ing of how the rhythm of one’s nature is preserved in accordance with Taiji