《黃帝九鼎神丹經訣》Vol. 9

This passage explains methods for identifying and processing gold and silver in the Golden Elixir (Jindan) refinement process. The ancient alchemist Hu Gangzi (a renowned Daoist alchemist) believed these metals could stabilize the spirit, but required strict purification before ingestion.

Authentic gold should exhibit a reddish-yellow hue and maintain its weight through a hundred smelting cycles. After selecting such gold, practitioners must hammer it into thin sheets, wrap it in saline clay according to folk methods, and calcine it for a full day and night. The process of smelting and hammering repeats until no further weight loss occurs—only then is the material considered properly refined. Hu Gangzi's "Sevenfold Refined Gold Powder Method" specifically requires this meticulously processed gold.

The text strongly emphasizes that raw gold and silver contain inherent toxicity requiring complete purification. Hu Gangzi warned that all metals possess poisonous qualities—even divine elixirs can become lethal if consumed without thorough detoxification.

The passage then details gold deposit distribution patterns: riverbed gold typically appears as bran-like flakes, chess-piece shapes, or bean-sized granules buried 3-7 inches beneath sand and gravel. In north-south flowing waterways, deposits concentrate on the eastern banks; in east-west rivers, they gather on southern shores—these constitute superior sources. Mountain gold forms circular veins along sun-facing slopes, embedded 3-30 feet underground within reddish-yellow sandy strata. This dense, fine-textured ore turns silver-white when fired and requires medicinal additives and the "Eight Winds Ore-Washing Technique" (a mineral purification method) for processing.

Notably, gold from northern mountain slopes—though found at similar depths as sunlit deposits—yields slightly inferior quality. These insights derive from essential principles in Hu Gangzi's classic Illustrated Manual of Gold Ore Extraction.

This scripture describes several ancient methods for refining metals (primarily gold), representing practical aspects of Daoist Waidan (external alchemy) practices.

First, it characterizes a type of metal ore: irregular in shape with angular edges, displaying bluish-yellow hues. Though containing iron and superficially resembling gold, this ore proves unsuitable for crafting tools.

The text then details the "Water-Emerging Gold Refining Method":

1. Craft a crucible from clay, dry it, then fill with pine charcoal

2. Add metal ore and salt powder, stirring until fully melted

3. Remove impurities with willow branches, repeatedly adding salt while stirring to purify

4. Pour molten metal into molds, examining texture after cooling

5. If the metal proves brittle, treat with iron vinegar (likely an acidic solution)

6. Incorporate ox dung ash and salt powder, firing with ox dung flames

7. Repeatedly forge until pliable, then coat with yellow alum mixture

8. Heat until red-hot over charcoal, repeating four to five times to yield high-quality gold

For creating gold leaf or gold lacquer, the text suggests adding sulfur and zengqing (a mineral) to molten gold to increase malleability. Should results prove unsatisfactory, repeated firing removes residual impurities.

Finally, two additional methods are presented:

• "Ash-Bed Tin-Consuming Gold Method" employs yellow alum, hutonglu (possibly a plant material), salt and vinegar to create a clay-like substance for ore processing
• The "Gold Refining Method" lists twelve medicinal ingredients (including gold essence stone, cinnabar, realgar), requiring pulverization, vinegar immersion, six shichen (approximately 12 hours) of gentle heating, followed by mercury addition

These techniques reflect ancient Daoists' pursuit of "transmuting iron into gold" through mineral smelting, preserving primitive records of chemical reactions. Modern readers should note the toxicity of materials like mercury and sulfur mentioned—these methods must never be attempted today.

This passage meticulously documents the ancient techniques for refining elixirs and metals. It first describes the method for mixing mercury with vinegar: pour vinegar into a pot containing mercury, heat gently over a low flame, while simultaneously melting tin in another iron vessel. The molten tin is then poured into the mercury, where the two substances naturally fuse. Throughout this process, vinegar must be continuously added, requiring a total of two dou (an ancient measurement) of vinegar.

Next, it explains how to grind various medicinal herbs in a porcelain vessel with mercury for half a day to form a medicinal compound. Then, take ten jin of finely crushed metal (a specific alloy) and mix it with two liang of the prepared medicine and ten liang of powdered yellow alumite. This mixture is placed in a specially designed "Eight Winds Refining Furnace" and heated using moderately hard tamarisk charcoal. Care must be taken to distribute the materials evenly, or the heat will be inconsistent. The heating continues until the metal is fully matured; if incomplete, it must be returned to the furnace.

After refining, the gold flakes or granules are separated in a sand basin using fine sand. Then, mix one dou of ox dung ash, half a sheng of salt, and two liang of gold with Xuanjing water (a special alchemical liquid used in Daoist practices), kneading it into egg-sized lumps. These are dried and then calcined over ox dung fire. If the results are unsatisfactory, the process can be repeated.

The text then details methods for purifying and processing gold: melt the gold in a crucible, pour it into a mold to form thin sheets, and apply a mixture of equal parts hutonglu (a mineral) and yellow alumite dissolved in vinegar. After firing, high-quality gold is obtained. For decorative purposes, add one liang each of yellow alumite and zengqing (a copper ore) per jin of gold when melting in the crucible, making the gold softer and easier to work with.

The passage emphasizes that attempting to refine non-genuine gold is futile—when the medicinal potency is exhausted, the metal will revert to iron. If qilinjie (a rare medicinal ingredient) is unavailable, purple alloy can be used as a substitute.

The final section describes the construction of the Eight Winds Refining Furnace and the method for making a tin-ash refining furnace: first, repeatedly refine lead and tin in a gan crucible twenty times. Take three jin of the refined tin and melt it in a red-hot iron pan, then mix in one jin of crushed gold-tin alloy. After skimming off impurities, pour it out and construct the furnace using specially prepared charcoal and earthen bricks. These techniques reflect the ancient alchemical precision in controlling heat, proportions, and equipment.

This passage meticulously documents the complex metallurgical and alchemical processes practiced in ancient Daoism. It begins with instructions for constructing the alchemical furnace: a square kiln made of refractory materials, lined with refining ash as a base layer to hold the gold-tin alloy. An iron frame is placed above the kiln, covered with hardwood charcoal, while a small observation port is opened at the front to monitor the fire.

When tin separates from other metallic impurities, yielding a silvery metal, realgar (an arsenic sulfide compound) must be mixed with fine wine and boiled in a copper vessel for purification. If purity remains insufficient, repeated hammering and smelting follows. Next, a paste is prepared by boiling "hutong resin" (possibly a plant resin), yellow alum, and salt with vinegar. This mixture is applied to the gold-tin ingot before surrounding it with burning cow dung until complete volatilization of the tin leaves only gold behind.

The refined gold undergoes further processing in a copper cauldron with yellow alum and salt, boiled for half a day before being cast into ingots. The text then details seven purification stages for tin using different mediums: beef fat, red clay, grape juice, mustard seed, pear-leaf ash solution, black salt with white wine, and finally "langdangzi" barbarian wine.

The preparation of red salt involves pounding yellow alum and rock salt, then smelting them in an iron vessel until achieving a deep crimson hue. Notably, the text emphasizes that mineral ingredients like "gold essence" (possibly pyrite), azurite, cinnabar, and realgar must undergo purification—otherwise, even spending fortunes won't yield genuine medicinal compounds.

The final section describes purifying chalcanthite (copper sulfate): two square furnaces are built two feet apart using earthen bricks with smoothed interior walls and side vents. One furnace holds a sealed copper plate while the other burns chalcanthite, with fans directing sublimated essence onto the copper plate for collection. This entire process reveals the profound material transformation experiments conducted by ancient alchemists (Waidan practitioners).

This passage documents ancient Daoist alchemical practices, specifically describing several furnace techniques for extracting silver from lead-silver ores. It details three primary refining methods:

The first is the "Ash-Brick Fire Chamber Method": A three-foot-high furnace is constructed from earthen bricks, lined with finely refined ash mixed with water and salt powder to form a mold. After placing the lead-silver ore inside, it's covered with yellow earth and charcoal, with ventilation holes left at the front and back. When the tin and lead melt and boil, they separate from the silver. The silvery-white metal is then retrieved with an iron spoon, called "Dragon-Head White Silver."

The second is the "Leaking-Tin Ash-Brick Furnace Method": A furnace is made from iron bricks with multiple small holes on top, layered with ash and salt powder. This method produces fiercer flames and faster separation, while other procedures resemble the first method.

The third method mentions three refining techniques for lead-silver summarized by Hugangzi (a renowned ancient alchemist), though only the two most practical are described in detail. The text emphasizes that one needn't test all methods—selecting the two most effective suffices to avoid wasting labor.

These techniques involve complex metal separation processes, purifying silver by controlling furnace temperature, using salt-ash mixtures, and observing molten metal states. The passage repeatedly stresses the importance of monitoring the furnace interior and using iron hooks to remove slag, reflecting the meticulous fire-control requirements in ancient alchemy.

This passage documents several practical techniques for extracting gold and silver from ores in ancient Daoist alchemy, belonging to the practical methods of Waidan (external alchemy). Here is a modern interpretation of the key procedures:

The method for extracting silver from silver ore: First mix grease with powdered sulfur and pour it into the silver extraction hole. When the grease flows into the fire-resistant container (ash mold) and flames rise, immediately insert an iron rod through the bottom hole to stir rapidly. This causes the tin to flow back and coagulate into lumps.

The crucial step in processing silver-bearing ore ash involves repeatedly boiling and rinsing to remove impurities, followed by thorough pounding to refine the ash. The finer the processed ash, the more silver can be obtained; incomplete processing reduces silver yield and may cause tin to flow back, covering the silver with ash and causing loss. Mulberry wood ash or high-quality charcoal ash works best.

The formula for making silver-extracting medicine requires: raw realgar (unprocessed arsenic sulfide), white quartz, sal ammoniac (ammonium chloride), rock salt, chalcanthite (copper sulfate), alum (one liang each), and green vitriol (ten liang). Special note: only raw realgar extracts silver, while processed realgar suits gold extraction—raw realgar produces silver effects, processed realgar yields golden effects.

The procedure involves grinding these seven ingredients into powder, mixing with four liang of mercury and two liang of tin, then heating vigorously in vinegar. After two dou of vinegar evaporates, mix with the previous medicinal powder and grind again. When the tin in the ash mold begins to flow, add a date-sized portion of this medicine to rapidly melt and separate the tin.

Different metals require specific fuels: For gold, tamarisk charcoal, pine/cypress charcoal, or dried cow dung works best; silver, copper, and iron require hardwood charcoal; tin can use pine charcoal. A special note mentions a tamarisk-like wood that, when dried and burned directly with gold ore, efficiently extracts gold.

Finally, the text records a method for coloring silverware: Crush Sichuan white plums and black plums, then boil with vinegar and brine. Heat the silverware until red-hot, then press it into this plum solution with a wooden stick to produce distinctive coloration.

This passage describes ancient Daoist alchemical methods for processing gold and silver, primarily divided into several steps:

For silver processing: The silver is repeatedly boiled in plum juice for half a day until it turns white both inside and out. Another method involves refining silver with sal ammoniac (a mineral) and water through heating, which also whitens it.

Method for softening high-quality gold: Melted pure gold is repeatedly immersed in medicinal wine (jingjiu) about ten times. After soaking for one day, it becomes pliable. When preparing golden elixir (jinye) medicines, this softening process is recommended as preliminary treatment.

Gold refining technique: Using a never-before-used crucible (ganguo, an alchemical vessel), melt the gold and repeatedly process it in clear wine three hundred times. Gold refined this way won't boil over and can be squeezed between fingers—this is called "refined gold." Consuming such meticulously refined gold enables ascension to immortality, with silver being processed similarly. This softened gold and silver becomes suitable for hammering into thin sheets to prepare golden elixirs.

Softening method for gold/silver: Newly refined gold or silver immersed in clear wine, pure vinegar, or genuine honey two hundred times becomes pliable. Prolonged soaking also works—such treated metals can be ingested directly. Alternatively, processing with lard two hundred times also softens them.

Gold powder preparation: Hammer softened gold into thin sheets, cut into pieces, then mix with non-toxic mercury at a 1:6 ratio. Add half a bowl of wheat bran and pound in an iron mortar a thousand times. Wash with water to remove impurities, filter through cloth to reduce mercury content. Grind the remaining gold-mercury amalgam with white salt into powder, then use salt sublimation to remove remaining mercury, obtaining pure gold powder.

Elixir preparation: Mix one liang of gold powder with five liang of premium cinnabar (dansha), simmer gently in vinegar for thirty-six days. After cooking, pound and grind finely, then boil in water to extract fine powder. Combine with jujube paste to form medicinal pills.

Jujube paste method: Boil three sheng of dried jujubes in six sheng of water until completely softened, then...

This passage describes several ancient methods of elixir preparation, primarily focusing on the processing and ingestion of metals such as gold and silver.

The text first details an ointment preparation method: repeatedly boiling and concentrating medicinal liquids, then adding sheep marrow to simmer over low heat until forming a syrup-like paste. Long-term consumption of this ointment purportedly gives the practitioner a radiant complexion and glowing vitality. The recommended dosage divides the preparation into three portions, consumed every nine days. Alternatively, it can be taken with other pills three times daily for thirty consecutive days, claimed to confer resistance to temperature extremes and even the ability to "command spirits" (indicating supernatural powers).

Regarding metal processing: high-quality gold can be softened by boiling with Vitex root juice and red millet wine. Gold flakes placed in this wine solution with realgar (arsenic sulfide) will dissolve. Another method involves crushing magnetite, steeping it in vinegar through repeated soakings, then using this solution to process gold flakes. The resulting gold powder is described as non-toxic—safe enough to grind in one's palm and consume with medicinal juices, allegedly granting freedom from hunger and thirst while bestowing longevity.

However, the text specifically warns that while consuming over five liang (about 250g) of gold powder may confer extreme longevity, it requires complete abstinence from sexual activity and meat, along with dedicated cultivation in mountain forests. This method is deemed suitable only for common practitioners, not for emperors ("the ten-thousand-chariot dignitary"). By contrast, the Yellow Emperor's Nine-Cauldron Divine Elixir (Huangdi Jiuding Shendan) is presented as far superior—allowing adepts to ascend to immortality at will while retaining the option to remain in the human world without compromising marriage, family life, or official positions.

Note: Concepts like "commanding spirits" and "longevity with clear vision" represent idealized Daoist cultivation states, while "Great Unity Gold Liquid" (Taiyi Jinye) denotes the highest grade of golden elixir. These methods hold value for historical, cultural and religious studies, but must not be attempted as practical recipes.