《上清九真中經內訣》

The "Method for Consuming Cinnabar" recorded in the Shangqing Jiuzhen Zhongjing Neijue (Inner Instructions of the Nine Perfected of Highest Clarity) is a longevity technique transmitted by the Great Void Perfected One, the Supreme Immortal Chisongzi of Southern Peak. Here, two specific methods for ingesting cinnabar are introduced:

First Method:

Take one jin (approx. 500g) of cinnabar (vermilion) and grind it into fine powder without sifting. Mix it with three sheng (approx. 2 liters) of pure medicinal wine (ku jiu, "bitter wine") and simmer over low heat until it reaches a paste-like consistency that can be rolled into pills. Take twice daily, each dose the size of a sesame seed. After forty days, it eliminates all abdominal ailments and expels the "Three Corpses" (malevolent spirits believed to reside in the body according to Daoist thought). After a hundred days, the skin and muscles strengthen; after a thousand days, the Director of Fate (Siming Shen) removes one’s name from the register of death, granting longevity equal to heaven and earth, with eternal youth.

Second, More Complex Method:

Pound three jin of cinnabar, sift it through fine silk, and place it in a bronze basin. Soak it in nine sheng of pure medicinal wine until it forms a mud-like paste. Dry it in an elevated place, repeating the soaking and drying process. For every jin of cinnabar, three sheng of wine is consumed. After thirty days of sun exposure, the cinnabar turns purple, becomes non-sticky, and can be drawn into threads—at which point it is rolled into sesame-sized pills. Before ingestion, observe thirty days of purification (zhai), bathing with five aromatic herbs. Take three pills at dawn daily: within one day, the "Three Worms" (parasites) are expelled; in six days, abdominal stagnation clears; in sixty days, clairvoyance is attained; in one year, white hair darkens and teeth regenerate; in two years, one’s appearance reverts to that of a fifteen-year-old, and immortals bearing purple zhi mushrooms become visible. At this stage, one can summon a hundred spirits, among whom three primary deities—named "Shang" (Upper), "Qing" (Azure), and "Qing" (Emotion)—can be commanded to manipulate all things: stirring waves in water, melting metal into liquid, seeing through mountains, or observing internal organs, thus achieving the status of a true "Perfected One" (Zhenren).

Precautions:

1. Moderate alcohol consumption is permitted during the regimen.

2. Even an eighty-year-old woman may regain fertility; the method suits both genders.

3. Ideally, take the pills with "wellflower water" (jinghua shui, the first bucket drawn at dawn).

4. Begin preparation before the summer solstice and start ingestion after it.

5. Avoid raw fish, alcohol, dog meat, raw vegetables, and the "five pungents" (garlic, onions, etc.).

6. This technique must not be lightly transmitted to the unworthy, lest misfortune befall one’s descendants.

(This scripture reflects the classic practices of Daoist external alchemy (Waidan), where mineral ingestion paired with ascetic cultivation seeks immortality. Note: Cinnabar contains toxic mercury—modern readers must not attempt this.)

This scripture primarily discusses two methods: crafting elixirs and worshipping the Great Unity (Taiyi) deity.

The elixir-making method involves:

Using one jin of finely ground cinnabar (zhusha), two sheng of pure lacquer, and three sheng of strong bitter wine. These three ingredients are mixed together and simmered over low heat until the mixture can be rolled into sesame-sized pills. Take three pills daily. When preparing the medicine, avoid inauspicious days in specific months: avoid the Hai day in the first month, Yin day in the second month, Si day in the third month, Shen day in the fourth month, and Hai days again in the fifth and ninth months. The optimal time for preparation and consumption is the "auspicious Wangxiang days," while avoiding Wei days, self-punishment days (zixingri), and seasonal taboos: avoid Wuchen and Jisi days in spring, Wushen and Jiyou in summer, Wuxu and Jihai in autumn, and Wuyin and Jimao in winter. Always choose clear, auspicious days for medicine preparation.

The worship method for the Great Unity deity emphasizes:

All who consume cinnabar, the "eight minerals" (bashi), mica, or various herbal concoctions seeking longevity or immortality must worship the Great Unity. Without proper worship, elixirs won't succeed, and even prepared medicines will prove ineffective. During worship, the Great Unity deity may descend personally or send jade maidens to bestow miraculous properties upon the medicine.

Specific worship procedures include:

Practicing purification rituals before medicine preparation, addressing oneself as "your servant." For pill-making, worship precedes ingredient mixing; for decoctions, before lighting the fire; for powders, after completion. Arrange all herbs before the Great Unity's image. Use a table (or tray if unavailable) facing south with five cups of wine, five strips of dried meat, and two plates of dates. Quantities may vary but sincerity is essential. Grander ceremonies require five dou of wine, five jin of dried meat, and two sheng of dates—or alternatively, dried venison (using only the ear portion of elk). After arrangement, burn incense while the host kneels to invite deities, concluding with ceremonial kowtows.

(Note: The Great Unity is a major Daoist deity governing medicine and longevity; "eight minerals" refers to eight mineral-based medicines; "self-punishment days" are inauspicious in fate calculation; "Wangxiang days" are auspicious.)

The Shangqing Jiuzhen Zhongjing Neijue (Inner Instructions of the Central Scripture of the Nine Perfected from Upper Clarity) records several Daoist rituals and cultivation methods. Here is a section-by-section interpretation:

1. Disaster-Dispelling and Blessing Ritual

This ceremony petitions the Supreme Lord of Great Unity (Taiyi Shangjun, a revered Daoist deity) to absolve transgressions and calamities accumulated over seven generations. Practitioners prepare a blend of medicinal herbs to be offered beneath the "Yellow Palace with Purple Canopy" (a sacred space), praying for the medicines to merge with divine Qi (primordial energy). Conducted by an enlightened master (a accomplished Daoist priest) with the assistance of Jade Maidens (immortal attendants), participants kneel in reverence, present ceremonial wine, and supplicate the deities for disaster relief, longevity, and blessings.

2. Wearing the Four Numinous Talismans

This section describes offerings to the Four Directional Deities: Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise. On the Jiazi day (an auspicious date in Daoist cosmology) at dawn, male practitioners may receive talismans like "Soaring Across Nine Calamities." The ritual employs pure wine and jujube preserves as offerings. Wearing these talismans purportedly safeguards against warfare, venomous creatures, diseases, and even repels wild beasts upon sight.

3. Steaming Chrysanthemum Victory Method (a cultivation technique)

Performed in a secluded dark chamber away from others' sight, this practice involves synchronizing one's intention with the Pure Maiden (Sunü, a Daoist immortal):

• The disciple stands at the noon position (south) while the master occupies the midnight position (north).
• Both perform teeth-knocking three times.
• After walking prescribed directional paths, they return to their positions.
• Once the Pure Maiden resumes her place, the master moves to the noon position, placing Chrysanthemum Victory (a spiritual herb) at the center.
• With hands crossed, they gather primordial Qi from the upper dantian.
• Reciting incantations mentions that steaming Chrysanthemum Victory for nine days transforms it into an elixir of immortality.

4. Steaming Sesame Method

Collaborating with the Pure Maiden to steam sesame (a Daoist longevity substance), the accompanying incantation claims consumption leads to transcendence, attaining the same celestial rank as An Qisheng (a legendary immortal).

These rituals exemplify Daoist practices of communicating with deities through prescribed ceremonies, spatial orientations, and incantations, employing talismans (fulu) and elixirs for spiritual ascent. Key figures like the Supreme Lord of Great Unity and the Pure Maiden represent important Daoist divinities, while Chrysanthemum Victory and sesame are commonly used sacred substances in cultivation.

To achieve success in cultivation, one must maintain proper personal hygiene: the brows and eyes should be clear and bright, the breath fresh, the lips and teeth clean, and clothing neat. Before practicing, bathe and purify the body with water boiled with orchids. Most importantly, never allow pregnant women, those with fierce eyes, or those harboring ill intent to touch your body or medicinal ingredients, as this will nullify the efficacy of the elixirs, rendering them useless even if ingested.

During cultivation, one must regulate Qi (vital energy) according to specific methods: first practice the "Three Qi" breathing technique, followed by the "Five Qi" technique (the five fundamental energies in Daoist practice), swallowing each type of Qi five times; then proceed to the "Seven Qi" technique, swallowing seven times; and finally the "Nine Qi" technique, swallowing nine times. Thereafter, maintain nine swallows per session until Qi flows smoothly. This method aligns with absorbing the celestial dew and Yang energy (positive life force) between heaven and earth.

These secrets were orally transmitted by Lord Li (a legendary Daoist immortal) and are not recorded in scriptures. Due to concerns about revealing celestial mysteries, they must be strictly guarded and not casually shared. Imparting them to unworthy individuals will not only harm you but also hinder the path to immortality.