《還丹歌訣》

This "Song of the Returned Elixir" primarily discusses methods for determining fortune and misfortune based on birth hours, while also critiquing common cultivation misconceptions. The explanation is divided into two parts:

The first part explains fate determination through birth timing:

1. Dividing the day into "day births" (born during daylight) and "night births" (born after dark)

2. Assessing fortune according to the Five Phases (Wood, Fire, Earth, Metal, Water) attributes of birth hours (e.g. hours of Yin, Wu, and Xu belonging to Fire; Shen, Zi, and Chen to Water) combined with solar and lunar positions

3. Day births with the sun (Yang) positioned in yang palaces, or night births with the moon (Yin) in yin palaces, indicate great fortune and nobility

4. Opposite alignments may signify lifelong poverty. However, the author considers this method still incomplete

The second part critiques cultivation errors:

1. Exposing false practices including:

• Claims of corpse possession or conscious reincarnation
• Drunken antics masquerading as immortal behavior
• Delusions of achieving immortality through mere alchemy
• Passing ordinary herbs as divine elixirs

2. Emphasizing authentic cultivation must follow Five Phases principles and accumulate virtuous merit (De)

3. Criticizing those who employ petty tricks without understanding the Dao's true essence

The mention of "Dongbin" refers to Lü Dongbin of the Eight Immortals, used here to satirize charlatans exploiting immortal names. The author maintains true cultivation depends not on superficial displays, but on mastering the fundamental laws of celestial and terrestrial Five Phases interactions.

This passage reveals the true essence of cultivating the Golden Elixir (Jindan) path while critiquing common misconceptions in spiritual practice. The core message conveys:

Authentic cultivation fundamentally requires accumulating virtue (De), yet many pass away without grasping this truth. Even ancient immortals had to resolve karmic debts from past lives. Genuine practitioners often move humbly through the world like beggars—ordinary in appearance yet inwardly treasuring the jewel of Daoist methods. Those who merely discuss cultivation without purifying their hearts will still wander through rebirth due to impure consciousness.

Some dabblers, upon grasping superficial knowledge, rush to establish temples, chasing fame by emulating lofty masters like Chen Tuan (known as Master Tunanzi), only to achieve nothing but invite criticism. Others who comprehend snippets of Chan sayings yet cling to mental afflictions might be mistaken after death for having achieved "corpse liberation immortality." True ascension—where entire households transcend—has been documented throughout history, yet many remain deluded by heterodox arts, failing even at basic rejuvenation techniques.

The scripture emphasizes: to transcend life and death, one must refine the Golden Elixir (Jindan) through the transformative interplay of the Five Phases (Wuxing), perfecting both form and spirit (Xing-Shen). While the Golden Elixir grants celestial longevity, other arts merely prolong life temporarily. Though immortal methods are preserved in the Daoist Canon's Three Caverns and Four Supplements system, nobility historically dominated the ranks of transcendents—commoners rarely attained the Dao. Examples like Zhang Daoling (Celestial Master/Tianshi) receiving scriptures from Lord Lao, Ge Hong's vast library, or Sun Simiao's erudite reclusion prove ancient masters relied on classical study. Modern seekers, however, misguidedly trust charlatans.

Finally, it unveils key principles from the Cantongqi (Token for the Agreement of the Three): Authentic "lead and mercury" (alchemical metaphors) represent the "gold within water" (primordial Qi), born from primordial chaos before heaven-earth separation. It explains the dragon-tiger copulation (water-fire balance), metal-wood restraint dynamics, and the eighty-one cyclical refinements (fire phases) that forge true Kan-Li (Yin-Yang harmony). The text stresses that without a genuine master's guidance, these profound teachings remain ultimately inaccessible through solitary study.

This Huan Dan Ge Jue (Song of the Returning Elixir) reveals the mysteries and efficacy of refining the Golden Elixir (Waidan, external alchemy) in Daoist practice:

The opening discusses the timing of elixir refinement: The formation of medicinal ingredients requires alignment with the "Three-Five-One" principle (a Daoist term denoting the generative cycles of the Five Phases) governing cosmic creation. The White Tiger (representing lead or the metallic essence of the West) must undergo smelting, yet one must comprehend the secrets of the Yellow Bell pitch (a musical metaphor for precise fire regulation).

The middle section explains fire modulation: Elixir refinement demands celestial precision like the movement of stars, with heavenly stems and earthly branches (such as Wuyin and Jiazi) corresponding to different firing stages. The furnace becomes a microcosm - its internal transformations mirroring seasonal and diurnal cycles. Through the mutual generation and restraint of the Five Phases, a single day's firing process encapsulates a year's natural rhythms.

Detailed refinement process: Celestial phenomena like "the moon crossing Bing position" and "Zi reaching the Si palace" mark distinct reaction phases, where the natures of metal (lead) and mercury undergo mutual transformation. When the Bo hexagram (from the Yijing) appears, the elixir initially forms but remains unstable, requiring "nine returnings" (nine cyclical refinements) for completion.

The elixir's miraculous effects: Upon ingestion, it enables bodily metamorphosis, cures chronic illnesses, and restores youth ("jade muscles and pearly teeth return to childhood"). It can transmute mercury into gold, even altering lead and tin. Successful refinement grants the ability to "roam the eight extremities" (traverse the cosmos), commanding reverence from spirits and deities.

The concluding personal account: The author claims authentic transmission, having obtained the "Divine Water of Hua Pool." While ordinary observers mistake his sickly appearance for mundanity, it actually reflects normal reactions during trials of the "Great Medicine" (Golden Elixir). He emphasizes that true alchemy transcends ordinary cinnabar and mercury, representing a higher order of cosmic alchemy.

Interpretation of the "Song of the Golden Elixir"

The supreme method of attaining immortality and realizing the Dao is within everyone’s grasp, yet most are blinded by the three poisons—greed, anger, and delusion. Every person possesses the three treasures—Jing (essence), Qi (vital energy), and Shen (spirit)—stored in the three Dantian (energy centers), but who truly comprehends their profound mystery? All things rise and fall with fate’s ebb and flow—where are the cultivators of old now?

People are burdened by attachment to external forms, unable to settle their minds for true practice. One must realize that the splendor of the world is ultimately empty—striving for glory or enduring disgrace amounts to nothing in the end. I have long embraced a life of quiet cultivation until meeting my master, who imparted the true method. That single cauldron’s alchemical product—the "Flowing Pearl"—is a celestial elixir, as intoxicating as fine wine.

Understand this: To attain immortality, one must seek a teacher with genuine affinity, just as only fine jade can be carved into a ceremonial scepter. Heaven does not enlighten the foolish, nor does a skilled craftsman work with mere bricks and tiles. I urge you to seek a true master widely—relying solely on oneself makes the great Dao unattainable. A genuine immortal master must embody the unity of Heaven and humanity, discerning the true alchemical materials (the "Red Sphere") and the Daoist robe (the "Blue Cloth").

Supplement by Master Wu Zhenjun:

The art of immortality is indeed rare to encounter; even with utmost effort, one must endure hardship. Accumulate hidden virtue, study the classics diligently, and when merit is complete, enlightenment will come in an instant. Refining the Great Returned Elixir is no trivial matter—consuming it allows one to roam Heaven and Earth. Never mistake dead matter (common minerals) for living gold (true lead and mercury); ordinary lead and mercury are not the genuine materials.

Alchemy is like brewing wine: The "Wood Essence" (plant-derived essence) must be distilled seven times, while the "Golden Liquid" (mineral-derived essence) requires prolonged refinement. The "Flower-Pool Water" (a term for the true water in alchemical practice) from the Western Dui trigram (one of the Bagua) resonates with divine spirits. Seal the cauldron and circulate the celestial cycles—ingesting the elixir transforms the body. If one recognizes the "Yellow Sprout" (the first sign of the elixir), the final product will resemble golden chrysanthemums.

Most do not grasp the unique nature of true lead. The Wood Essence and Golden Liquid are fundamentally one—when the two energies of Yin and Yang reach their zenith, they naturally merge. Though lead, mercury, rice, and ferment seem simple, they must align with the seasonal fire phases (the "Four Yellows") and the balance of fuel and water (symbolizing fire regulation). Without proper fire control, even nine cycles and seven refinements will fail.

The ancient immortals spoke only of the two flavors—Yin and Yang (lead and mercury)—without detailing the methods of refinement. Now, the key is revealed: Simply follow the "Fire Record" and its nine-cycle method. Only after reading a thousand scrolls of scripture will a cultivator grasp the true meaning of this song.

Wood symbolizes the Azure Dragon, metal the White Tiger, the sun the Vermilion Bird, and the moon the Black Tortoise. When these four symbols merge in the Central Palace (the Dantian), the path to longevity lies in the Wu-Ji earth position (the center). Without harmonizing the Five Phases (Wood, Fire, Earth, Metal, Water), the great Dao remains out of reach. People fail to understand the words of true adepts, clinging stubbornly to their own views.

Plain Language Interpretation of the "Huan Dan Ge Jue" (Song of the Returned Elixir):

The Essentials of Practice:

In cultivating the elixir, one must understand how to recognize the "White Tiger" (representing the yang energy within lead and mercury). Only through the harmonious balance of yin and yang can success be achieved. Just as the year completes its 360-day cycle, pure energy (ning su) transforms into the mother of longevity. Perfecting this cultivation requires traversing nine celestial realms (jiu chong cheng), and after ingesting the elixir for a thousand days, one may ascend in flight.

Five Key Formulas for Lead-Mercury Cultivation:

1. Crimson Formula: Within lead lies true lead (the essential substance of the elixir) - sharing the same essence but manifesting different forms. Understanding this principle grants entry to immortal realms.

2. Black Formula: Mercury (the Azure Dragon) cannot be used directly; one must await its natural transformation to reveal its true nature.

3. Azure Formula: The proportion should be two parts fire to one part water. When the Eastern Azure Dragon brings rain, the Western White Tiger generates wind (symbolizing yin-yang interaction).

4. Yellow Formula: The central earth element (wu ji tu, the medium of alchemy) governs all things like an emperor.

5. White Formula: The western metal position conceals true yang, which serves as the mother of wood's nature.

The True Dawn Realized Being states:

Through yin-yang interaction, mercury (gold-water) and cinnabar (white-earth-water) can be refined into the Great Medicine. Within this process, the Four Symbols and Five Phases undergo transformation, and upon completion, one attains the realm of the Three Pure Ones (Sanqing).

Song of the Wei Realized Being:

Zhen (thunder), Li (fire), Kan (water), and Dui (lake) represent the Four Symbols. First, one must distinguish true from false lead and mercury. The Azure Dragon hides in the east; only when the White Tiger appears in the west can spiritual communion occur. Southern fire must be carefully controlled, while northern water springs possess transformative power. These two constitute true creation - do not confuse them with ordinary minerals (the eight stones).

Xiaoyaozi's Collected Sayings on the Returned Elixir:

Elixir refinement resembles the union of man and woman, with medicinal ingredients playing roles as ruler and minister, host and guest, mutually responding to each other. The process divides into three aspects: the material substance (the elixir) exists in a state of primordial chaos yet brims with spiritual vitality - even heaven and earth cannot harm it. Being without beginning or end, it's called the medicine of immortality. Like a turtle turning nine times or a phoenix returning seven times (referring to refinement cycles), completion brings strengthened sinews and radiant complexion. Just as knowing how man and woman unite, success comes through the harmonious joining of Qian (heaven) and Kun (earth) (yin-yang conjunction).

(Note: The text frequently employs symbolic representations - the Azure Dragon and White Tiger respectively signify the yin-yang attributes of mercury and lead as alchemical ingredients.)

This scripture depicts a magnificent banquet scene brimming with the mystical symbolism characteristic of Daoism:

On this auspicious day, friends and family gather like clouds. The feast is arranged with extraordinary opulence: the ground paved with gold, the carpets woven of white jade. Guests take their seats according to rank—the boldest sit beside the fierce tiger (symbolizing authority) as valiant heroes arrive in succession. The scene glows with vibrant energy, with white-haired elders (embodying wisdom) presiding at the center and the Azure Dragon (one of the Daoist Four Symbols) guarding the gates.

Purple mists coil through the courtyard as incense burns in golden censers, its fragrance rising straight to the highest heavens. Exquisite delicacies simmer at the banquet while guests toast and converse. Master Guiguzi (a Daoist immortal) and Lu Sheng (an alchemist) exchange cups of wine, while young attendants bustle about replenishing drinks. Some beat time on clappers, others pluck strings and sing—the music flows like spring wind through willow branches, stirring violet clouds to rise.

The feast follows the principle of "two yellows and four whites" (a Waidan alchemical term referring to lead-mercury ratios), with the crowd moving in harmonious rhythm, their breath regulation (Daoist breathing techniques) precise and orderly. All conduct themselves with propriety, maintaining perfect balance—some shout "Long life!" while others recite blessings. Delighted by the scene, the host orders servants to stoke the fires, bring more dishes, and keep the wine warm.

After three days and six nights of revelry, the host reflects: "A family is like a great tree, its branches growing from the same root. When children come of age, they must marry—let today's joy remind us of our shared gratitude." As the guests take their drunken leave, the host lingers in reluctant farewell. Finally, only the host and hostess remain together, like sun and moon in mutual orbit—an allegory for the Daoist principle of Yin-Yang harmony.

The scripture concludes by revealing that such banquet rituals embody the foundational principles of cultivation (likely alluding to the Yin-Yang union in Neidan practice), their profound mysteries comprehensible only to sages and divine beings.

This passage elucidates the esoteric methods and essential principles of Daoist alchemical practice, presented in several sections:

1. Alchemical Secrets:

• Emphasizes the necessity of conducting practices in secrecy, never to be divulged lightly ("neither allowing three leaks nor permitting five to know")
• Reveals the crux of alchemy lies in harmonizing the Five Phases (Metal, Wood, Water, Fire, Earth)
• Suggests that destined practitioners encountering the "White-Headed Elder" (likely referring to an alchemical master) should cherish such guidance

2. Cultivation Essentials:

• Practitioners must honor their parents to attain longevity
• Alchemical work requires mastery of fire regulation (civil and martial fires) and Yin-Yang balance
• Details the alchemical process: material transformations, fire observation, and substance preparation

3. Practical Alchemical Methods:

• Employs various mineral substances including mercury, cinnabar, and saltpeter
• Stresses precise fire regulation ("continuously adjusting civil and martial fires")
• Requires multiple refinement cycles ("fiercely cultivate the three blossoms," "complete nine cycles")
• Aims to produce the "knife-shaped measure" (minuscule dose of elixir)

4. Alchemical Phenomena:

• Describes chromatic transformations during the process (purple vapors, yellow sprouts, white snow)
• Mentions miraculous manifestations at elixir completion (auspicious lights, genuine Qi)

The text reflects the methodology of Waidan (external alchemy), highlighting secret transmission, material preparation, fire regulation, and iterative refinement. Filled with specialized alchemical terminology and symbolic expressions, it embodies the mystical nature of Daoist alchemical traditions.

This Huan Dan Gejue (Verses on Reverting the Elixir) primarily expounds the essential techniques of Daoist alchemy, presented as a dialogue between Emperor Xuanzong of Tang and Master Luo of Mount Qingcheng. Here's a vernacular interpretation:

Master Luo presented the alchemical verses to the emperor beside the golden palace. The poetry indicates that refining the Golden Elixir (Daoist longevity elixir) requires alignment with celestial timing, embodying the longevity of Southern Mountains and the clarity of Eastern Sea. True blessings stem from the grace of Xuanyuan (the primordial source of Dao). Though adepts master techniques, they must maintain humility like the immortal Mao Ying.

When the emperor inquired, Master Luo explained: The essence of the Great Dao is singular, yet elixirs manifest diverse efficacies. The key to prolonging life lies in harmonizing the body's Yin-Yang energies (Heqi), while medicinal ingredients must conform to natural origins. White metal (a fundamental alchemical material) alone can extend lifespan, yet immortals guard this secret closely. The twelve core principles include:

1. The essential material for alchemy is "water essence" (alchemical term for material quintessence), requiring six types of lingzhi mushrooms as catalysts, whereby "yellow sprouts" (nascent elixir form) emerge spontaneously. Practice demands balancing Yin-Yang—methods appear simple yet prove profoundly difficult to master.

2. Alchemical practice first requires eliminating distracting thoughts ("banishing household ghosts") and mastering Five Phase interactions (metal nurturing water). Ordinary minds cannot fully penetrate these mysteries.

3. The alchemical furnace must maintain an empty base to prevent overheating, adhering to the principle of "knowing whiteness yet guarding blackness" (Yin-Yang equilibrium). Avoid all Yin impurities—effects manifest within one hundred days.

4. When "yellow male" (lead) and "mysterious consort" (mercury) unite, the formed elixir possesses formidable potency. Precise fire regulation ("earthen abode with fiery chamber") is essential, using pure Yang energy to dissolve Yin turbidity.

5. White metal elixirs can retard aging, but require consuming a thousand pellets over one hundred days to gradually dispel illness and prolong life.

6. Oral instructions must be transmitted personally, involving seven days of "subdued fire" (controlled heating) and a thousand refinements. Store in premium golden vessels while keeping the Mysterious Pass (Dantian) unobstructed.

7. Detailed descriptions of alchemical apparatus: cinnabar-lined furnace, "fire cabinet" (insulation vessel), and "ash pool" (cooling device). Five toads (Five Phases) and three birds (three luminaries) symbolize essential alchemical elements.

8. Emphasizes undivided concentration—distraction invites failure. Transmission demands utmost caution, as careless disclosure invites calamity.

9. "Yellow male" (lead) and "mysterious maiden" (mercury) constitute primary ingredients, externally assisted by jade mushrooms and clear wine (auxiliary materials). Criticizes worldly scholars who theorize without practical understanding.

This scripture systematically records Tang dynasty Waidan (external alchemy) techniques, stressing materia medica combinations, fire regulation, and mental cultivation as core technologies, while reflecting the esoteric principle that "the Dao is not transmitted lightly."

Interpretation of the "Huan Dan Ge Jue" (Song of the Returned Elixir) in Plain Language:

Key points of elixir refinement:

1. Copper vessels can damage the elixir's form, while furnace ash diminishes its potency. To verify the elixir's efficacy, one must preserve the essential nature of the materials. The transformations of Yin and Yang Qi are observable, but mixing impure substances is like sowing thorns in one's own path—a metaphor for how contaminated ingredients ruin the elixir's effects.

2. Elixir refinement follows the mutual conquest of the Five Phases (Wood, Fire, Earth, Metal, Water). The Green Dragon (Qinglong) corresponds to Wood, while the White Tiger (Baihu) corresponds to Metal—Metal overcomes Wood. Success comes through natural resonance, without external interference. When snowflakes appear (symbolizing sublimation during the process), it signals the coagulation of the "soul and spirit" (the refined essence of the elixir). This gathering and dispersing hinge upon the Water of Ren and Gui (kidney essence and Qi). The final product ascends like the "Jade Divine Canopy"—a Daoist metaphor for the highest state—achieved through Wuwei (non-action).

3. Refining the elixir resembles an inexhaustible spring, cycling through the seasons in unfathomable depths. Practitioners must maintain bodily warmth, as this aligns with natural law.

Interpretation of Han Yunzhong's "Huo Ji Ge" (Song of Fire Record):

The Dao is profound, and the transformations of Yin and Yang are boundless. Many people vainly discuss empty theories until their hair turns white, wasting wealth on misguided alchemy. Seeking longevity, they instead harm their bodies and shorten their lives. Throughout history, countless have failed in elixir refinement due to ignorance of its foundational principles. Common errors include:

• Extracting mercury from cinnabar
• Pairing mercury with yellow stone (sulfur)
• Incorrect ratios of lead and mercury
• Mistaking metallurgy for alchemy
• Using "black milk" (an obscure substance) as honey

Key Concepts Explained:

1. Lead (the Yang line in the Kan trigram) belongs to the Water of Ren and Gui. After nine refinements, it transforms into pure Yang, corresponding to the Western Metal phase. Ordinary people see only its form, not its essence. The White Tiger (Metal Qi) is fierce—ascending as clouds and rain, descending as spring water. Through the Ninefold Reverted Elixir (repeated refinement), Metal overcomes Fire, all due to the action of "white snow" (the purified essence of lead).

2. Mercury (the Yin line in the Li trigram) belongs to the Fire of Bing and Ding. All life depends on its energy. Above, it resonates with spring’s vitality; below, it stores autumn’s harvest. The Green Dragon (Wood Qi) rises, manifesting Wood’s essence—seen in spring blossoms. These subtle changes are closer than they appear. Seven cycles of refinement restore the "soul and spirit" to their rightful place. Those who grasp these mysteries comprehend the truth, but the closed-minded remain oblivious.

3. The true elixir (the essence of the moon) must be gathered at specific times: collected at Zi hour (11 PM–1 AM), when Yin is strongest, and sealed at Wu hour (11 AM–1 PM), when Yang peaks. Mercury’s nature is volatile, while lead is heavy—their union resembles marital harmony. Lead controls mercury like subduing the Azure Dragon; mastery is essential. Through regulated "civil and martial fire" (alternating strong and weak heat), a pure Yang elixir emerges. At this stage, Yin Qi dissipates entirely, like the sun illuminating all things.

This passage from the "Song of the Golden Elixir" describes the mystical state of Yin-Yang energy interaction and the meeting of dragon and tiger in Daoist Neidan (internal alchemy) practice. Here's a plain explanation:

During cultivation, the solar hun (Yang energy) and lunar po (Yin energy) should resonate and unite like husband and wife. When the Jing (essence) from the kidney water (represented by the Kan trigram) is refined, it manifests the Three Radiances (light from the upper, middle, and lower Dantian) - this is the fundamental principle of practice.

The "dragon and tiger" symbolize the body's Yin-Yang energies: the dragon (Yang) resides in the liver, while the tiger (Yin) dwells in the lungs. Practitioners must harmonize these energies:

• When the dragon lies dormant, the tiger should remain quiet
• When the two Qi (energies) meet, the Three Flowers begin to show signs
• The "fire times" (mental control during practice) must follow the nine-cycle rhythm

The text details crucial timing for alchemical processes:

• The eighteenth day marks the critical phase when heaven and earth energies intersect
• Metal energy (lungs) restrains wood energy (liver), while earth energy (spleen) stabilizes water energy (kidneys)
• All energies should interact like creatures that both consume and harmonize with each other

Practice must align with celestial cycles:

• Begin when Yang energy first emerges in the first lunar month
• Observe natural omens like withering elms or the Big Dipper's position
• When sun and moon energies unite, the dragon and tiger naturally balance each other

Key concluding points:

• Successful elixir refinement produces azure light
• When the golden rooster (solar essence) peaks, the jade rabbit (lunar essence) temporarily wanes
• The perfected elixir dispels misfortunes
• Practitioners must endure trials as severe as "a bloodied dragon wounded by the tiger"
• These teachings must remain secret

Using rich symbolism, the entire song outlines Neidan's complete process - fire regulation, Yin-Yang harmonization, and medicinal transformation. Practitioners must adjust their rhythm with celestial changes to ultimately achieve balanced energies and Golden Elixir attainment.

Interpretation of the "Huan Dan Ge Jue" (Song of the Returning Elixir) in Modern Language:

Part One: Timing in Alchemy

The process of alchemy must align with seasonal changes of cold and heat. When the lunar phase corresponds with the celestial position of the Tian Gang star (the handle of the Big Dipper), it marks the season when shepherd's purse and wheat sprouts flourish—a time when the Earth Deity (Tu Gong) personally participates in sacrificial rites. Using earthenware vessels to refine golden cinnabar (the raw material for elixirs), the round shadows of osmanthus trees reflect upon the clouds, while the morning sun blends with purple dawn light. When wild geese fly south and swallows return north, one may witness the formation of "Dan Zha" (the embryonic form of the elixir) in water.

Part Two: Challenges of Winter Alchemy

Harsh cold damages seasonal crops, and when Yin energy dominates, all things wither. Chrysanthemums seek the central Earth position (Wu-Ji), while the crimson elixir liquid can sever the dragon's veins (earthly Qi). If the medicinal materials erode, they will return to dust; if the Li fire (alchemical heat) is even slightly excessive, lead and mercury will dissipate. Mastering the highest Daoist arts requires deep dedication—do not resent the long journey.

Part Three: The Union of Yin and Yang in Alchemy

The topmost line of the Kun hexagram (pure Yin position) encompasses the beginning and end of Yin and Yang. The essence of "Di Nan" (lead) merges with the crimson "blood" of "Li Nü" (mercury, referring to the reaction between lead and mercury). The measure of "two eights" (sixteen taels to a jin) should unite, yet the principles of the "Three Powers" (Heaven, Earth, and Humanity) each differ. Open the furnace to inspect the supreme treasure—consuming it will reverse aging and restore youth.

Part Four: The Alchemical Cycle

Returning to the land of pure Yang, Yang energy lies dormant through six winters. Thirty days of continuous refinement culminate in the fifty-fourth day (six times nine) to complete the elixir. When the golden register is inscribed in the immortal court, set up the Jiao altar (ritual platform), transcend worldly suffering, and ascend as an immortal on the wings of a phoenix. (Note: An attached method mentions boiling lead and mercury with saltpeter rice for three days and nights, then refining with yellow earth for seven days.)

Supplement from the Song of Perfected Yang Xing:

Many seek the elixir of immortality, yet few grasp the true method. Some advocate using lead, others reject it—but in practice, mistakes abound. If you fail, do not despair—it is all due to not attaining the true "Yellow Sprout" (embryonic elixir). Only sincerity and cultivation earn the transmission; those free from greed for wealth and lust are true adepts. Aid the world in secret, without seeking fame—those who chase longevity may shorten their lives. Never cling to power or wealth; practice medicine and divination with humility. If secluded cultivation is impossible, seek the medicine of no illness. Why worry when joy in the Dao brings eternal life?

Essentials of Elixir Refinement:

Lead is the sovereign (primary ingredient), mercury the minister (secondary), and fire the envoy. The "General of Crimson Blood" (metaphor for fire control) must guard Yin and Yang to regulate the medicinal properties. Before consuming the elixir, test it on mercury—if it transforms (reacts), it is safe to ingest. After consumption, the underworld's enforcers will not claim you, granting eternal life. If you receive the true transmission, cultivate in stillness—do not chase wealth or status. The oral formula is passed mind-to-mind and hand-to-hand; the key lies at the edge of the Yellow Sprout. Without steadfast will or true transmission, indulgence in wine and lust severs all ties to the Dao.

When the Yellow Sprout condenses in the Dantian (lower abdomen), 100 days of nurturing subdues fiery Qi. When Yin dwells in the Yang cauldron (water and fire in balance), the Golden Elixir forms—after ten months of refinement, it is ready for consumption. The elixir preserves youthful appearance, keeps hair from graying, and stabilizes the spirit. Selling elixirs and medicines in the mortal world naturally extends one's lifespan.

This Huan Dan Gejue (Song of the Returned Elixir) reveals the secrets and essential methods for refining the elixir of immortality:

For millennia, people have failed to realize that the true elixir of immortality lies within their grasp—hesitation being their only obstacle. The method for crafting the Golden Elixir (Jindan) has existed since ancient times, with single-minded dedication being the key. It requires the harmonious pairing of two elements (referring to the union of lead and mercury), with day and night devoted to studying the path of longevity. When true lead (black lead) combines with the maiden (true mercury), ascension to immortality becomes possible. The balanced interaction of Yin-Yang energies from left and right completes the Golden Elixir, granting eternal life and celestial freedom.

Most chase fame and wealth, oblivious to fleeting youth. Though alchemy has been passed down for ages, few grasp its essence. If everyone understood the mystery of the yellow sprout (the nascent form of the elixir), poverty would vanish from the world.

When seasoned practitioners refine the great medicine, the application of lead and mercury—the two metals—is crucial. Insufficient firing will yield no results; only when Yin and Yang unite perfectly can the true elixir transcend life and death. But remember: lead is lead, and mercury is mercury (distinguishing true lead from true mercury). Many mistake herbal imitations for the real elixir, exhausting their fortunes in vain.

Refinement requires attention to direction (the White Emperor of the West symbolizes metal nature), timing (seven-day cycles), and firing (seasonal temperature variations). Just as the maiden (mercury) needs a matchmaker (lead) to unite, elixir-making must follow natural laws. With sincere devotion to the immortals, one eventually produces the golden-hued elixir.

The mutual refinement of lead and mercury is not difficult—yet people lose their way. Without true transmission, even vast expenditures are futile. The genuine elixir can save the world, but those who break precepts with wicked methods invite heavenly retribution.

A crucial point: lead and mercury must unite as Yin and Yang (black lead with yellow sprouts), like mother and child in mutual dependence. When the ingredients enter the furnace, the two energies naturally merge. True cinnabar (the Golden Elixir) both prolongs life and transforms base metals. Just as the maiden weds the yellow sprout (Yin-Yang harmony), following nature's principles refines the elixir that benefits all beings.

(Note: Terms like lead, mercury, maiden, and yellow sprout are Daoist alchemical metaphors representing different substances and their Yin-Yang attributes.)

Plain Interpretation of the "Song of the Reverted Elixir":

If one practices alchemy without proper methods, it only wastes one's time. Mercury (Hg) should originally gather in the Dantian (energy center), then transfer to the Yang cauldron (the active aspect of the alchemical vessel) to connect with primordial Qi. After three days of harmonization and condensation, the elixir can take form. Know that the true spiritual medicine actually resides within lead—first refined in the yin furnace (the receptive aspect of the vessel) into a white substance, then transferred to the yang cauldron to form the Golden Elixir. If people understood this principle, controlling mercury would not be difficult.

When cinnabar and mercury are placed in the lead vessel, the resulting "yellow sprouts" (initial stage of elixir formation) remain imperceptible to ordinary people. These are the oral instructions left by ancient immortals, which require both destined encounter and guidance from an enlightened master. The master must clearly transmit the oral formulas, yet few in the world truly comprehend them. Only one person in seventy years may receive this teaching—and only if they possess the innate capacity for immortality.

Fools obsessed with wine and meat drift through a hundred years without understanding the true Dao. Using lead (symbolized as the "Metal Lord") to refine the Reverted Elixir, and cinnabar processed through fire can cure illness and prolong life. Such practice may lead to longevity rivaling Pengzu (the legendary 800-year-old immortal), attaining cosmic lifespan like heaven and earth.

Ancient immortals extracted one tael of refined red copper, mixed with one tael of mercury and half tael of sal ammoniac, simmering from dawn till dusk to create mirror medicine capable of penetrating copper and iron—even feared by ghosts and spirits. With genuine immortal transmission of these secrets, careful practice leads to longevity.

When yang Qi is abundant, the hun (ethereal soul) stabilizes; when yin Qi is sufficient, the po (corporeal soul) settles. Strong hun and po generate wisdom in the heart, enhanced when combined with "red lead" (menstrual blood) and cinnabar. Receiving this method from celestial beings ensures soul stability and natural longevity.

Understanding how to gather maidenly primordial Qi can replenish one's vital essence. Mastering cinnabar (symbolizing yang essence) surely leads to a solidified Dao-body. Golden essence and stone marrow (mineral quintessence) nourish the souls—adepts become sages, skilled practitioners attain spiritual communion. Thus no underworld messengers come demanding life, and one's name remains in the immortal registers.

Even starting cultivation at fifty or sixty can succeed, provided one knows to conceal the practice. Maintain carefree awareness during daily activities—since ancient times many have died misapplying these arts. One must comprehend both yin-yang numerology and divination, outwardly blending with the mundane while inwardly transcending.

True formulas should be transmitted cautiously, as this path originally serves to aid the world. Reckless transmission brings disaster—not even between father and son should these be lightly discussed.

The essence of seeking the Dantian lies within lead; when cinnabar is mastered, the physical form solidifies. But oral instructions must come from a genuine master—when red lead enters water (yin-yang harmonization), the great elixir can be achieved. Each step requires heart-to-heart transmission of secrets, with hand techniques guiding concrete operations. The River Chariot (celestial orbit) cycles endlessly...

Within the Dantian (the body's lower abdominal energy center) lies latent fire (the accumulated energy during cultivation), all gathered around the Yellow Sprout (a Neidan term referring to the nascent state of primordial Qi). The Golden Duke (a metaphor for lead) can condense the essence within water. When black lead is refined, it produces the Yellow Sprout, and this Yellow Sprout Water becomes the crucial material for circulating the River Chariot (the pathway of Jing and Qi circulation in internal alchemy).

The essence of the Red Emperor's Marrow from the South (referring to the refined core of cinnabar) embodies the quintessence of the Great Yin (the ultimate Yin energy). Ancient immortals knew how to extract it into the form of mercury. When these two essences—the Yang energy from lead and the Yin energy from cinnabar—merge, they form the foundational principle for refining the Reverted Elixir (the highest-grade Daoist elixir). Once this principle is understood, there is no need to seek mysteries afar—black lead extracts Yang, while cinnabar extracts Yin.

(This passage is from the first volume of the Huan Dan Ge Jue [Verses on the Reverted Elixir], primarily explaining the basic principles of refining the Golden Elixir using lead and mercury, emphasizing the interaction and transformation of Yin and Yang energies.)

The lower scroll of the "Hymn of the Reverted Elixir" was compiled by Master Yuanyang, using poetic form to reveal the mysteries of alchemical practice:

The true Dao of Yin-Yang (referring to primordial true water and true fire, not ordinary water and fire) is actually right before our eyes, yet ordinary people see it daily without comprehension. Common cultivators spend years refining the elixir, mistaking the blue and yellow transformations in the furnace for success, unaware of the proper usage of true lead and mercury. Those with genuine aspiration should follow correct principles (mastering the compass and square of alchemy), otherwise they'll exhaust their spirit in vain until old age without achievement.

Those who truly obtain "yellow sprouts" (the embryonic form of the Golden Elixir) can attain immortality upon ingestion. During refinement, the Azure Dragon (mercury) chases the White Tiger (lead), while the Tiger in turn restrains the Dragon (mercury's volatility requires lead for stabilization). When the Vermilion Bird (fire) merges with the elixir, it produces sounds like an infant's cry. Precise fire regulation (grasping the proper timing) requires employing the fire of the Li Palace (heart fire). Once the numinous elixir enters the abdomen, it transforms one's very bones.

The "yellow sprouts" mentioned here are no ordinary lead or mercury - they form the foundation of the Great Medicine, beyond ordinary comprehension. Many waste their efforts, reaching old age empty-handed - how could they ever find the immortal Chisongzi (an ancient transcendent)? The "divine water and flower pond" (key alchemical substances) are rarely seen in this world, being the root of immortality medicine, yet immortals never plainly reveal this to ordinary people (as Ge Hong said: if common folk knew this prescription, the world would be full of immortals). The transcendents deliberately use ordinary lead-mercury terminology to conceal the truth.

The mutual generation and restraint of the Five Phases contains profound mysteries - the Dragon (mercury) and Tiger (lead) conceal the arcana of Kan (water) and Li (fire). Though alchemical methods number in the hundreds, the essential key lies in obtaining the "golden flower pond" (fundamental alchemical substance). The Dao of Yin-Yang is ultimately unfathomable - those who only trust ancient formulas will never succeed. Legend says the Yellow Emperor achieved his transcendence through "beautiful golden flowers" (superior alchemical ingredients).

This Huan Dan Gejue (Song of the Returning Elixir) reveals the mysteries of refining the Golden Elixir (Jindan), using metaphorical language to describe the essential elements of alchemical practice:

The cinnabar (Dan Sha), though appearing red in color, fundamentally belongs to the southern position of Fire in the Five Phases (Wuxing). Yet ordinary people cannot comprehend its true origin. Its primal source is actually the "Autumn Stone" (Qiushi, an alchemical material once refined by the Prince of Huainan).

The elixir refinement requires gathering the essences of sun and moon (the solar Hun and lunar Po) - the most miraculous energies between heaven and earth. After transformative refinement, these ultimately condense into Golden Elixir particles as fine as dust floating in sunlight through a window.

Common lead and mercury (Qian Gong) cannot be relied upon, for the secrets of the Golden Elixir remain obscure even to sages. The mundane metallic ores of the ordinary world are useless for alchemy - years of firing would be wasted on them.

The true materials for the elixir derive from the most subtle primordial Qi (Yuangi) of creation. Like familial relationships, they contain multiple attributes (appearing as both wife and husband, mother and child).

The alchemist must master the "Three and Five" (Sanwu, representing the laws of Yin-Yang and the Five Phases) and understand the movements of sun and moon, paying special attention to the Mao-You hours (dawn and dusk, the crucial moments of Yin-Yang transition).

The refinement process resembles ten months of pregnancy, until finally the elixir separates from its material matrix to form independently. It contains the purest Qi of heaven and earth, embodying the complete Five Phases (manifest as five colors), far surpassing ordinary lead and mercury.

The text concludes by noting how the true alchemical materials (Xuanhuang) remain profoundly elusive - worldly people cannot distinguish the authentic lead and mercury used in elixir-making.

(Note: The text preserves specialized Daoist terms like "Autumn Stone," "solar Hun and lunar Po," and "Three and Five" with brief explanations. Elixir refinement represents an important Daoist cultivation method, believed to enable transcendence through ingesting properly prepared alchemical compounds.)

This passage from the "Song of the Returned Elixir" explains the principles of Yin-Yang and the Five Phases (Wuxing) in Daoist alchemy, as well as the cultivation method of lead-mercury combination. The text uses metaphorical language to reveal the secrets of elixir refinement:

Most people fail to comprehend the fundamental principle of Yin-Yang transformation (the meaning of mercury's gate remains obscure). Yet by carefully observing the generative and controlling cycles of the Five Phases (Wood, Fire, Earth, Metal, Water), one can attain understanding (scrutinize the Five Phases and the truth will manifest). Ordinary practitioners (referred to as "infants") often rush about aimlessly, exhausting their Shen (spirit) without achieving results.

The key lies in comprehending the sages' teaching: the Three-Five (referring to the dragon-tiger pairing of lead-mercury) must dwell together in one chamber (Three-Five sharing a single abode), like one husband with two wives forming a balanced pair. A "good matchmaker" (symbolizing the divine water) must mediate to facilitate the harmonious union of Yin and Yang (the Dao of Yin-Yang requires proper mediation). The Azure Dragon (mercury) and White Tiger (lead) maintain mutual restraint within the alchemical cauldron. Through a year's cyclical transformation (annual metamorphosis), the lead eventually masters the mercury (the White Tiger controls the Dragon until it grows scarce).

The text further explains: Qian represents Heaven's Yang, Kun symbolizes Earth's Yin (Qian Heaven as Yang, aged Kun as mother); the Vermilion Bird of the South signifies fire, while the Dark Warrior of the North represents water. Yet through prolonged refinement, both water and fire ultimately return to earth (water-fire together become earth). The tripod cauldron's three legs embody the triad of Heaven-Earth-Humanity (three persons mean the cauldron's three legs), with the essence of sun and moon (the dual Qi of sun-moon) pouring into the vessel.

The alchemical process requires completing "nine cycles" (jiuzhuan) and "three blossoms" (sanhua, representing three firing stages). The Azure Dragon (mercury) inherently belongs to East's Wood (East's Jia-Yi Wood), while the White Tiger (lead) can subdue the flowing cinnabar (the flowing vermilion being mercury). True cinnabar (the Wood essence) must unite with Western Metal (lead) (the cinnabar, as Wood essence, combines with lead-metal to complete the Great Dao), only then can the Golden Elixir (Jindan) and the Great Dao be accomplished.

The Huan Dan Gejue (Song of the Returned Elixir) reveals essential instructions for Daoist Neidan (internal alchemy) cultivation:

Ordinary people struggle to grasp the true meaning of practice, as the mysterious Dao exists between being and non-being (Laozi spoke of the "dim and indistinct" state). When the Dragon and Tiger (referring to Yin and Yang Qi) are refined through the Five Transformations, a chrysanthemum-like fragrance gradually emanates from the alchemical furnace. Now is the ideal time for cultivation—one should not complain about the lengthy process (refinement requires precise control of the "fire times").

Those who attain enlightenment find their path as naturally as returning home, while the confused exhaust themselves searching in vain. Water, Fire, and Metal—these three share the same origin (the "three persons" symbolize these elements)—all inseparable from their root. The White Tiger of the West (Metal) represents substantiality, while the Azure Dragon of the East (Wood) embodies emptiness; Metal's nature belongs to Yin (the wife), Wood's to Yang (the husband). These profound mysteries defy ordinary measurement, and true alchemical secrets are never fully depicted in diagrams.

When Celestial Mystery (Qian) pairs with Earthly Yellow (Kun), the Yin and Yang Qi merge within the alchemical cauldron. The white elixir liquid shifts with the moon's phases in the furnace—ingesting it brings mental clarity and spiritual vitality. The mutual conquest and generation between Metal and Wood (Metal overcomes Wood, Wood generates Fire, Fire then melts Metal) remains obscure to worldly understanding.

Common lead and mercury (ordinary substances) cannot forge the elixir—the true "Yellow Sprout Lead" (primordial Qi) transcends mundane matter. The genuine secret lies in the harmony of Kan and Li (Water and Fire in perfect balance). When sages practice, ordinary eyes cannot perceive it, just as the golden Hua Pool of Prince Huainan's cultivation remains shrouded in mystery.

Notes:

1. Dragon and Tiger: Neidan terminology for Yin and Yang Qi

2. Five Transformations: Five stages of internal alchemy refinement

3. Yellow Sprout: The sprouting state of primordial Qi in alchemical practice

4. Kan and Li: Two trigrams from the Bagua, representing the balanced state of Water and Fire in Neidan

This passage from the Huan Dan Gejue (Song of the Returned Elixir) reveals the mysteries and efficacy of Daoist alchemy:

In the alchemical process, lead essence (a refining material), after undergoing nine cycles of purification, transforms into a crimson lotus-shaped elixir. When water and fire merge, they become ashen earth—ordinary people would never recognize this as the precious "Golden Lord" (alchemical term for the perfected elixir). The synergistic application of lead and mercury represents a rare esoteric method in this world. True cinnabar (alchemical material) appears snow-white and is called "Autumn Stone" by Daoist practitioners.

The author laments: Though people encounter these alchemical materials daily, they remain unaware of their true value. Consuming the successfully refined "Returned Elixir" makes the body light, capable of curing chronic illnesses and expelling malevolent influences (san shi jiu chong—the Three Corpses and Nine Worms, Daoist concepts of pathogenic entities). This elixir also purifies the mind, transforming the temperament of ignorant individuals, enabling them to attain realms comparable to ancient immortals.

Yet the text warns: The alchemical process abounds with profound subtleties that easily confuse practitioners. To recognize when the numinous medicine is perfected, one must complete the full ninefold cyclical refinement of yin and yang. Genuine numinous cinnabar (the elixir) is exceedingly rare, requiring the perfect fusion of dragon-tiger (yin-yang) energies. A final caution: Throughout history, countless alchemists have mistakenly killed thousands through erroneous methods.

(Note: "Ninefold cyclical refinement" refers to the nine purification cycles in alchemy; "Three Corpses and Nine Worms" represent pathogenic entities in Daoist physiology; "dragon-tiger" symbolizes yin and yang energies.)