《張真人金石靈砂論》

The Treatise on Metals and Cinnabar by Master Zhang

Volume Two

By Hermit Zhang of Mount Meng

Chapter on Gold

Gold is the crystallized essence of solar energy. When taken as the "sovereign ingredient" in elixirs, it connects one with divine intelligence, lightens the body, regulates the five viscera, expels pathogenic forces, and subdues demonic entities. Prolonged ingestion turns the skin golden. Gold forms within mountain rocks through prolonged refinement by solar qi (vital energy). Its nature is intensely fiery and highly toxic. Its energy permeates several feet into surrounding stone, staining it yellow. Direct refining and consumption is fatal—minerals growing near gold veins are called "gold essence," those slightly farther "gold bloom," and more distant ones "gold thieves." Minerals found a hundred paces away are termed "gold sprouts." Ingesting powdered forms of these corrodes the marrow, leading to desiccation and death.

Gold embodies solar purity (the "soul of the sun," corresponding to the three ethereal souls in humans), while mercury (white quicksilver) embodies lunar purity (the "spirit of the moon," corresponding to the seven corporeal souls). Consuming them in combination grants longevity. Gold belongs to the western phase of Metal (Geng-Xin), mercury to the northern phase of Water (Ren-Gui). Water generates Metal, as the ancients said: "Consume gold to become like gold; consume jade to become like jade." Gold's indestructible nature—unmeltable by boiling, incorruptible in burial, uncharred by fire—nourishes the human form. Authentic medicinal gold preserves the flesh from decay, keeps hair from withering, harmonizes yin-yang, repels spirits, and confers boundless lifespan.

Supreme grades of gold include:

• Laozi's "meteor gold"
• The Yellow Emperor's "tower-cauldron gold"
• Master Ma's "red gold"
• Master Yin's "horseshoe gold"
• Hugangzi's "river-chariot gold"
• Master Anqi's "crimson-yellow gold"
• Master Jinlou's "returned elixir gold"
• Liu An's "horseshoe gold"
• Master Mao's "purple-lead gold"
• Master Dongyuan's "azure-dragon gold"
• Li Shaojun's "refined clay gold"
• Fan Li's "purple-cinnabar gold"
• Master Xu's "transmuted gold"

These transcendental substances rival the creative power of nature, align with divine will, and embody alchemical mysteries. Their misuse invites celestial punishment, unlike inferior gold from common streams and mountains.

Chapter on Silver

Silver embodies lesser yin essence, born from yin positions. As a "ministerial ingredient," it connects with divine immortality and strengthens sinews and bones. Slightly warm and mildly toxic, it originates from lead ore. Within the Five Phases, it belongs to the western essence of Venus. The Dragon-Tiger Classic states: the Li trigram (Fire) symbolizes the sun; the Kan trigram (Water) symbolizes the moon. The Sovereign of Nine Heavens reveals: "South corresponds to Water; North corresponds to Fire" (here illustrating metal formation through yin-yang interdependence).

Interpretation of "Master Zhang's Treatise on Metals, Minerals, and Cinnabar"

On the Harmony of Yin and Yang:

The pairing of Yin and Yang must follow the natural order, like the interplay of floating and sinking, rising and descending. Just as husband and wife unite in purpose, they ultimately refine the Golden Elixir (Jindan). The hours of Zi (midnight, Yin) and Wu (noon, Yang) correspond to the positions of the Dragon (lead) and Tiger (mercury); neither can be used alone. The Dragon-Tiger Scripture states: The White Tiger (lead) is the ruler, while the Azure Dragon (mercury) serves as its complement. Gold (the Golden Elixir) is the sovereign, silver the minister, azurite the envoy, and realgar the general—together, they refine the Golden Elixir. Once ingested, the elixir’s potency spreads through the body like wind and rain, rejuvenating the aged. The Jade Elixir (Yuye) darkens white hair, while the Golden Elixir preserves youthful features. Refining silver into gold, then gold into red gold, embodies the fundamental principle of the Reverted Elixir (Huandan).

On Black Lead:

Black lead belongs to Water, corresponding to the North, with the numerical value of one in the Five Phases (Wuxing). Ingesting it connects one to divine intelligence, regulates the Three Passes (upper, middle, and lower Dantian), darkens hair, beautifies the complexion, harmonizes the blood, heals sores and abscesses, expels parasites, and nourishes the five viscera. White lead is its source, cold in nature and toxic, yet it can be processed into medicinal substances like yellow lead and ceruse. The Jiudu Scripture of Elixirs records that when refining the Nine Luminous Divine Elixir, lead undergoes myriad transformations without losing its essence. Lead (Yang) paired with mercury (Yin), after nine cycles (the ultimate Yang number) and seven transformations (the ultimate Yin number), yields a golden-hued elixir that grants longevity when consumed.

On Realgar:

Realgar is the sovereign medicine, capable of connecting one to the divine when ingested. That which grows on sunlit slopes is called realgar (male yellow), while that from shaded areas is called orpiment (female yellow); both share the same origin. Extremely hot and toxic in nature, it embodies the essence of Lesser Yang (Shaoyang). Refined into an elixir, it fortifies the Muddy Pellet (Niwangong, the upper Dantian) and nourishes the Three Dantian (upper, middle, and lower palaces). Combining two taels each of realgar and orpiment with one jin of mercury and four taels of refined lead produces liquid gold, ingestion of which enables ascension. The Dragon-Tiger Scripture states: The finest quality comes from Wudu (modern Gansu); other ores are unusable. Because realgar expels malign influences, it is called the "General."

On Cinnabar:

Many ancient practitioners ingested luminous cinnabar (high-grade) and purple cinnabar (lower-grade) in pursuit of immortality.

This scripture primarily discusses the application of cinnabar (zhusha) and mercury (gong) in alchemical practices, emphasizing that consuming unrefined cinnabar alone cannot achieve longevity—it must be properly refined through specific methods to form the elixir.

Regarding cinnabar:

Bright cinnabar (guangming sha) and purple cinnabar (zisha), two high-quality varieties, can only expel evil influences and cure diseases when directly heated and consumed; they cannot reverse aging. This is because refining one jin of bright cinnabar yields only twelve liang of mercury, leaving behind black residue as impurities. Consuming this residue cannot lead to immortality. Unrefined cinnabar contains impurities and thus fails to confer longevity. Laozi (Laojun), foreseeing the decline of the Zhou dynasty, transmitted alchemical techniques to Yin Xi (the Guardian of Hangu Pass). However, later generations mistakenly regarded simply refined cinnabar (lingsha) as the elixir of immortality. The true returned elixir (huandan) requires the harmonious interaction of Yin and Yang and must be refined in accordance with the laws of heaven and earth, unlike pure mercury, which possesses only Yin properties. The author (Zhang Zhenren), through over twenty years of alchemical practice, observed that many people died prematurely due to mistakenly consuming these two types of cinnabar.

Regarding mercury:

Mercury is the essence of the moon and belongs to Yin. Consumed in moderation, it can expel evil influences, connect with the divine, and eliminate parasites in the body, though it is mildly toxic. Born from cinnabar (which belongs to Fire), it is the "grandson of the Azure Dragon" (in Daoist Five Phases theory, the Azure Dragon corresponds to Wood, which generates Fire, and Fire produces mercury). Thus, mercury represents the refined essence (soul) of cinnabar. Here, the text employs the Five Phases' generative cycle (Wood → Fire → mercury) to explain the principle of material transformation.

Note: The term "sevenfold returned elixir" (qifan lingdan) refers to an elixir refined through seven cycles of purification. The "three corpses" (sanshi) denote three malevolent spirits believed to reside in the human body, while the "five viscera" (wuzang) correspond to the internal organs. The "nine worms" (jiuchong) represent parasites within the body. These concepts reflect the Daoist belief in achieving health and exorcism through elixir consumption as part of spiritual cultivation.

"Master Zhang's Treatise on Metals, Minerals, and Cinnabar Elixirs" - Modern Interpretation:

【Red Ocher and Nine Leads】

Red ocher and the nine lead compounds (terms from Daoist alchemy) should never be used with elm bark, licorice root, or menstrual blood. If taken by pregnant women, they harm the fetus; if consumed by men, they deplete yang energy. The Dragon-Tiger Scripture states: Cinnabar's (zhusha) fundamental nature belongs to Wood, requiring metallic substances to activate its efficacy. True practitioners value not gold or silver, but the Reverted Elixir (huandan) refined from mercury and lead - the key to transcending life and death. The alchemical transformation of metals (huangbai) requires precise control of mercury's sublimation and precipitation (fire phases in alchemy). All divine transformations by immortals involve cinnabar-mercury interactions combined with three metals (gold, silver, copper) and four minerals.

【Properties of Mercury】

The Secret Communion Verses record: Mercury can transform all things, its mysteries understood only by sages. Water's nature is most noble, and mercury is water's quintessence - becoming mist and dew in heaven, springs and streams on earth. It takes the shape of its container without contention, harmonizing all things to generate myriad forms. Water's supreme stillness embodies non-contention, hence mercury's alternate names: "Solar Flowing Pearl," "Firstborn Son," and "Riverbank Maiden" (esoteric Daoist terms for mercury). Modern usage includes refining calomel (mercurous chloride) or processing into pearl-like forms.

【On Arsenic Sulfides】

Arsenic sulfides (natural arsenic compounds) found among mountain rocks can connect one to divine spirits when ingested. They embody Lesser Yang's essence (yangjing in Daoist cosmology), being intensely hot and highly toxic. People sublime them into pills for treating cold syndromes, but their violent nature requires avoiding hot foods. Consuming one or two pills may cause cold toxins to manifest as facial swelling and bodily weakness. The unenlightened mistakenly take them as elixirs - a grave error. Their white form is called "frost," primarily used in metal-transmutation arts.

【Gold Elixir Preparation】

Formula: One jin (600g) of mercury, eight liang (300g) of "White Tiger" (code for lead), eight liang of "Male-Female White Snow" (likely lead-mercury compounds), fired for sixty days to form the elixir. Ingestion confers immortality. When this gold is liquefied and consumed, the body manifests golden hues. Sealed in a vessel and buried for 200 days, then fired for 100 more days until liquefied, it enables ascension to the Grand Pure Realm (Taishang, highest Daoist heaven). The Hidden Lord's verse says: "The golden fluid returned elixir grows feathered robes, ten thousand transformations without misstep." Yin-Yang union constitutes the Dao - sages emulate these principles to wrest creation's secrets. Seven yang medicines exist: two metals (gold, silver) and five minerals (realgar, orpiment, arsenic, malachite, sulfur); seven yin medicines: three metals (mercury, black lead, saltpeter) and four minerals (including crude saltpeter). Proper application of these yin-yang substances leads to liberation from the cycle of life and death.

【Analysis of Purple Powder】 (Supplemented based on title)

The purple powder likely refers to violet-hued compounds from alchemical processes, possibly involving mercury/lead oxidation. Specific preparation methods require cross-referencing with other alchemical scriptures.

This passage expounds the theory of "returned elixir" (huandan) in Daoist alchemy, primarily explaining the process and principles by which substances like mercury and sulfur are transformed into medicinal elixirs through calcination.

When mercury and sulfur are calcined, they produce a purple powder known as the minor returned elixir (xiaohuandan), which can treat ailments such as deficiency-induced fever and convulsions. However, this elixir cannot confer immortality or transmute other substances. Mercury and realgar (an arsenic sulfide mineral) volatilize and disappear during calcination, representing the principle of "non-being" (wu). In contrast, gold and silver remain materially intact after refining, embodying "being" (you).

This mirrors the Daoist understanding of the human body: the three ethereal souls (hun) and seven corporeal souls (po), along with the intangible movements of the spirit (shen), correspond to "non-being," while the tangible qi of the five viscera and the physical form with its nine orifices represent "being." Being and non-being are interdependent, just as the Daode Jing states, "sound and echo harmonize"—all things arise through the mutual generation of yin and yang.

When gold is refined, it turns into red gold, which further transforms into purple powder. This process exemplifies the harmonious union of yin and yang, where the two qi (energies) generate the golden elixir (jindan). The principle of the golden elixir lies in using "being" to restrain "non-being" and "non-being" to give rise to "being."

The term "returned elixir" refers to the cyclical transformation of cinnabar (mercury sulfide) into mercury and mercury back into cinnabar. Just as white gold and yellow stone combine to form gold, eventually becoming true red gold, this is why it is called "returned elixir." The interaction between mercury and metallic minerals produces red gold, which constitutes the authentic returned elixir. The purple gold derived from refined gold is called the purple-gold returned elixir (zijin huandan), while the reddish-gold substance formed from sulfur and mercury is known as the golden-fluid returned elixir (jinye huandan).

The scripture critiques common misunderstandings of the returned elixir's principles: some exaggerate, claiming a single pellet can transmute ten pounds of metal; others boast that a single zhu (an ancient weight unit) can multiply into a hundred taels—all empty words. There are also those who abandon the true art of "yellow and white" (huangbai, referring to alchemy) yet remain ignorant of the origin of the great elixir. As an ancient song states: "If gold is refined, one may transcend the world; if gold is not perfected, one merely deceives oneself." This art of yellow and white is the essence of the returned elixir and the true meaning of the great medicine.

This passage expounds the core principles of Daoist alchemy, focusing primarily on the "Yellow and White Arts" (Waidan, the method of refining golden and silver elixirs). The main points are:

Many fail to grasp the true essence of alchemy, blindly following formulas to no avail. Successful elixir refinement requires precise control of firing temperatures and ingredient measurements—even slight deviations lead to failure. Thus when ancient sages transmitted alchemical formulas, they often used coded language, resulting in widespread misinterpretations in later generations.

The text employs metaphors like "White Tiger" (referring to lead) and "Crimson Dragon" (referring to mercury) to reveal that the true Golden Elixir (Jindan) embodies the mysteries of Five Phases (Wuxing) mutual generation. For instance, "the White Tiger embraces the Crimson Dragon" describes the union of lead and mercury, while "one substance penetrates five colors" signifies the elixir containing the quintessence of all Five Phases.

It particularly emphasizes the cultivation tenet that "my destiny lies with myself, not Heaven or Earth," pointing out that the human body inherently possesses the conditions for refining the Golden Elixir (the "Yellow and Crimson Way" refers to the body's Yin-Yang energies). Practitioners must comprehend the patterns of the "Three Lights" (water, earth, metal) and "Three Fives" (Five Phases mutual generation), using controlled firing techniques to return the elixir to its primordial authenticity.

The passage concludes by revealing that the true Reverted Elixir (Huandan) requires only three primary ingredients: mercury, sulfur, and realgar—other auxiliary materials are nonessential. This remarkably aligns with modern chemical principles where mercury and sulfur react to form mercuric sulfide (cinnabar).

Interpretation of "Master Zhang's Treatise on Metals and Cinnabar Alchemy":

On refining the Golden Elixir (Jinye):

To prepare the Golden Elixir - the supreme alchemical medicine in Daoist practice - one must first master the fundamental techniques of yellow-and-white alchemy (Huangbai zhishu). Only through this foundational practice can one comprehend the transformative principles of metals and minerals. Without mastering these basics, how could one possibly achieve the Golden Elixir? Metallic ores possess inherently rigid, dry, and toxic properties, making their liquefaction exceptionally difficult. Even if one accidentally produces a paste-like substance, it remains undrinkable and would damage bone marrow. Only properly refined medicinal gold can be used to create true Golden Elixir. The authentic substance appears as yellow-red liquid flowing like water. When ingested, it enables celestial ascension - producing sensations akin to the full-body euphoria of fine wine, as refreshing as being cleansed by wind and rain. This divine liquid condenses the essence of myriad medicinal ingredients. For consumption, one should sit facing the sun during the Jiazi day (an auspicious time in Daoist cosmology), silently invoking the Celestial Venerable (Tianzun). Upon ingestion, the body will radiate golden light, heralding the arrival of immortal cranes and dragon-drawn chariots to escort the practitioner's daytime ascension.

Core teachings from "Explaining Yin-Yang":

The formless Dao (the Way) encompasses heaven and earth, while the dynamic interplay of Yin-Yang generates the cosmos. Heaven's Yang energy rotates leftward, earth's Yin energy turns rightward. The sun - essence of Yang - traverses by day, the moon - spirit of Yin - flows by night. Humans under their illumination embody both principles simultaneously. Daoist practitioners emulate heaven-earth dynamics by harmonizing Yin-Yang: externally aligning with nature to refine the Reverted Elixir (Huandan, the immortality pill), internally cultivating essence (Jing) and vital energy (Qi) to strengthen the body. This requires purified intestines, unobstructed orifices, fasting from the five flavors (sour, sweet, bitter, spicy, salty) to cleanse the organs during meditation, and avoiding the five musical notes to clarify the spirit (Shen). Wear coarse cloth and plain belts for self-discipline, dwell in solitude to consolidate vital essences. During practice, Qi transforms into blood (Yin), blood transforms into Jing (Yang). Jing is the numinous substance guarding bones - its exhaustion leads to skeletal withering, which damages the spirit and brings death. Therefore, preserving the spirit and nourishing essence constitutes the path to longevity.

Admonitions on immortality:

Aspiring Daoists must cultivate unwavering resolve, first abstaining from the five grains (Daoist grain-avoidance practice) and transcending the six emotions (joy, anger, sorrow, happiness, love, hate). Nourish the organs by ingesting primordial Qi to attain carefree liberation. The Scripture of Inner Illumination emphasizes special caution regarding bedroom arts (Fangzhongshu, Daoist sexual cultivation) - excessive indulgence depletes Yang energy. The spirit belongs to Yang while the physical form to Yin; the living embody Yang while ghosts manifest Yin. Depleted Yang energy obscures vision, accumulated Yin energy brings death. Thus we employ the Great Medicine (Dayao, supreme elixir) to deliver humanity - through Yin-Yang harmonization, one can command spirits: visualize the sun to warm chilling cold, contemplate the moon to cool oppressive heat, even summon wind and rain at will.

(Note: Technical terms like "Golden Elixir," "yellow-and-white alchemy," "Reverted Elixir," "Jiazi day," and "bedroom arts" are preserved with contextual explanations upon first occurrence, supplemented with background knowledge to aid modern readers' comprehension of specialized content.)

This passage describes a mystical state attained in the cultivation of the Golden Elixir (Jindan, the highest practice in Daoist alchemy):

"Reclining like the ocean, sitting like a mountain" depicts the practitioner entering a profound state of stillness—serene and unmoving as the sea, steadfast and majestic as a peak. "Existing within vanishing" refers to simultaneously dwelling in the liminal space between "being" and "non-being," freely traversing the two realms of Yin-Yang (the Daoist conception of dual realities encompassing life/death and form/formlessness). The subsequent phrase "not having yet having not, being empty yet containing all" points to a state transcending ordinary perception—appearing nonexistent yet truly present, seemingly void yet encompassing everything. This describes the supreme unity of matter and energy, form and formlessness achieved at the highest stages of Golden Elixir cultivation.

Master Zhang (likely referring to the Tang dynasty alchemy master Zhang Guo) employs alchemical metaphors of minerals and cinnabar (fundamental materials in Waidan, external alchemy) to illustrate how practitioners must master both tangible substances (metals/minerals) and intangible mysteries (the spiritual qualities of cinnabar), ultimately reaching the supreme state where self and object merge into perfect non-duality.