《抱朴子神仙金汋經》

This scripture details the method for refining the "Golden Liquid Returned Elixir" (Jinzhuo Huandan), an immortal elixir consumed by the Great Unity Deity (Taiyi Shen), one of Daoism's supreme divinities. According to tradition, ingesting this elixir enables daylight ascension to immortality. The author Ge Hong emphasizes that without mastering this art, all efforts toward immortality will prove futile.

The procedure begins with taking twelve liang (ancient weight measure) each of gold and mercury. First, the gold is forged into sheets as thin as silk, then cut into chive-leaf sized fragments and placed in mercury. This follows an ancient military technique for gilding weapons—when gold meets mercury, it quickly turns into a pale, putty-like substance losing its golden hue. An earthenware vessel suffices for containment.

The mixture must then be washed ten times with pure water. Transfer it to a fresh green bamboo tube of moderate size—neither too large nor too small. Add two liang each of realgar (a mineral medicine) and saltpeter. Notably, measurements should follow ancient scales, as the contemporary Jin-dynasty scales were unreliable; the Wu scale established by Emperor Wu of Wei during the Three Kingdoms period is recommended.

Strict quality standards apply: the realgar must originate from Wudu (modern Gansu region), exhibiting rooster-comb redness without stone impurities. Inferior varieties from Yanmen or Shixing counties appear yellowish rather than red, contain rocky fragments, prove difficult to digest, and lack potency to neutralize gold's toxicity. Only premium-grade saltpeter can dissolve realgar properly—test a small quantity first; if it dissolves the realgar, it's suitable.

After pounding the realgar and saltpeter one thousand times into powder, weigh them precisely. Seal the bamboo tube's mouth with lacquer, wrap tightly with silk, then immerse in zuowei (possibly a special liquid) for one hundred days—insufficient duration ruins the elixir. The tube must remain upright throughout. After fifty days, if the mercury no longer volatilizes ("subdued fire"), this signals the gold-mercury transformation is complete and irreversible. Sages observe these transformations to verify efficacy. Should the medicinal properties remain unsubdued, continue refining the mercury for another fifty days. Each time the seal is broken, immediate resealing is crucial—any negligence causes evaporation and nullifies all progress.

This meticulous account covers critical details of alchemical practice: material selection, proportions, vessels, processing methods, and fire observation. It demonstrates the rigorous methodology of ancient waidan (external alchemy) and reflects Daoism's practical pursuit of longevity through pharmaceutical cultivation.

This scripture details the ancient Daoist method for refining "liquid gold elixir" (Jinzhuo), primarily involving the processing of minerals such as mercury and realgar.

After a hundred days of refinement, all materials would liquefy. The term "complete transformation" here refers to gold, realgar, and niter all melting into a liquid state. The specific procedure was as follows: two catties of mercury were boiled in gold-infused water while simultaneously being steeped in pure bitter wine (a type of vinegar). The bitter wine and mercury would naturally separate without mixing.

It's important to note that the mercury used here was freshly obtained, not the original mercury stored in bamboo tubes. When gold was stored in bamboo tubes for extended periods, it would form distinct liquids with mercury—each having different colors and textures. How do we know this? The formula below instructs taking one tael each of gold water and mercury water for consumption, confirming they remained separate in the bamboo tube. However, it's unclear whether realgar water would also separate; if it did, there should be visible color differences. If no realgar water was observed, it meant the realgar water had already merged with the gold water. Since gold contains toxicity, realgar was added to neutralize it, while niter was included specifically to decompose the realgar.

The mixture was then calcined over intense flames for thirty days until the mercury turned purple. The processed mercury had to be stored in containers made of yellow earth clay. These earthenware vessels (possibly clay pots) produced in Guangzhou, Changsha, Yuzhang, Linchuan, and Poyang were all suitable, as their yellow earth clay could withstand high heat without cracking. Vessels from other regions would shatter like regular pottery when exposed to fire. Southern yellow earth vessels could also be made by mixing the clay with horsehair or riverweed, pounding the mixture a thousand times to form containers, then drying them in shade before firing to achieve durability. Before use, the interior walls had to be coated with "Six-One Mud."

Regarding "Six-One Mud": Six plus one equals seven—this formula was a secret transmission of the sages. The preparation method involved first calcining four materials (alum, halite, bittern, and arsenopyrite) for twenty days. Then, ingredients like left-curving oysters from the East Sea and red halloysite were added in arbitrary quantities, pounded ten thousand times, sifted finely, and mixed with hundred-day bitter wine to form a mud-like consistency. This mud was applied to the inner walls of the yellow earth vessels at a thickness of three to five fen, then sun-dried completely before use. Unlike the sealed-vessel method for refining nine-cycle golden elixirs, this technique required leaving the container open during the process.

Refining continuously from dawn till dusk, the resulting elixir is called the "Returned Elixir" (Huandan). Mercury originally derives from cinnabar, yet now we refine mercury back into an elixir—hence the name "Returned Elixir," restoring the medicine to its original state.

A mere knife-point (daogui, an ancient minute measurement) of this powdered substance can transmute gold and silver. Before ingesting any elixir, it must first be tested for its ability to transform metals—only after success is it deemed safe for consumption. Though this formula produces the Returned Elixir, the text does not immediately discuss ingestion. Instead, it first explains how to use trace amounts to transmute metals—"yellow" refers to gold, "white" to silver. The immortals deliberately obscured the true names, hence the term "yellow-white." However, while the scripture mentions the "knife-point," it omits the specific powder used—a secret transmitted orally between master and disciple, never fully recorded.

Following the methods in the Jiudan Jing (Scripture of the Nine Elixirs) for testing gold and silver: one zhu (an ancient weight unit) of Danhua (Elixir Essence) mixed with one jin (catty) of mercury yields gold; similarly, one jin of lead transformed with Danhua also becomes gold.

The procedure is as follows: heat mercury or lead in an iron vessel until violently boiling, then add the elixir and stir with an iron implement. Pour it out quickly to cool, and it will solidify into gold or silver. The Returned Elixir, refined in earthenware fired with yellow clay, can be ingested directly—a dose the size of a small bean suffices for ascension in broad daylight, with celestial deities and earthly spirits arriving to welcome the immortal. The Azure Dragon and White Tiger (Daoist guardian deities) will also eagerly follow.

This Returned Elixir must first be boiled in "gold-water" (possibly a gold-dissolving solution) to absorb its essence. After re-refining, it differs entirely from ordinary mercury, thus enabling transcendence. Upon ingestion, celestial officials descend, and local mountain and earth deities obey commands—hence the scripture states "they come in reverence."

Practitioners must choose auspicious days aligned with the flourishing of the Five Phases (Wood, Fire, Earth, Metal, Water) in each season—for example, at dawn on the Jiazi day, facing the rising sun. This formula does not specify the duration of ingestion, suggesting a single dose may suffice. However, elixir scriptures note: those of superior constitution ascend the same day; middling practitioners achieve immortality in ten days; lesser practitioners require a year. If one pill proves ineffective, continue daily until results manifest—then cease. Once this elixir is ingested, transcendence is assured, and no further gold-water is needed. Only if long-term ingestion fails should one consider switching to gold-water or mercury solutions.

This passage details the methods and effects of refining the "Returned Elixir" (Huandan), a type of immortal medicine in Daoist alchemy.

Regarding the materials, the text mentions the simultaneous use of "golden water" and "mercury water" (two specially processed liquids) to refine quicksilver. These liquids remain undepleted during the process—if the "bitter vinegar" (likely referring to an acidic solution) dries up, more is added, allowing repeated use to produce large quantities of elixir.

The refining method involves placing the prepared elixir over intense flames. It can be wrapped in multiple layers of bitter vinegar-soaked paper and heated over charcoal. A leather bellows (bei) must continuously fan the flames until the elixir melts into a crimson liquid known as "elixir gold" (danjin).

This elixir gold possesses remarkable properties: applied to weapons, it offers protection from harm; fashioned into utensils for long-term use, it extends lifespan—though ordinary users gain longevity without attaining immortality. True immortals achieve unity with heaven and earth. When such vessels capture sunlight or moonlight, they yield the miraculous "nectar of divine light" (shenguang li), a celestial dew. Notably, men and women must use different utensils to achieve optimal effects.

The text further explains that this elixir can be cyclically refined—after the initial completion, additional quicksilver can be processed. The entire procedure resembles metal smelting, requiring the meticulous craftsmanship of goldsmiths.

This ritual implement already possesses divine power, and having absorbed the essence of sun and moon, it enables human ascension to immortality. The method involves taking one liang each of "gold water" (molten metal) and "mercury water" (liquid mercury), refining them through fifty days of controlled fire tempering - the complete liquefaction will occur within one hundred days at most. Ancient masters intentionally scrambled the refining sequence, allowing those of wisdom to discern the hidden mysteries through their own contemplation.

Consuming this elixir while facing the morning sun instantly transforms one's body to golden hue. When Han Zhong of antiquity ingested it, his entire body turned gold, and scriptures record that those who take it develop a yellow complexion - this being proof of attaining the Dao (the Way). This golden transformation doesn't indicate physical hardening like metal, but rather signifies the body emitting radiance and growing wings, becoming an emissary of Zhonghuang Taiyi (a supreme Daoist deity) who assists in harmonizing heaven-earth yin-yang (cosmic forces).

All high-ranking immortal officials of antiquity were subordinate to these two immortal sovereigns: Zhonghuang Zhangren and Taiyi Jun. After ascending through ingesting the golden elixir, one becomes a celestial deity assisting heaven and earth in circulating the seasonal qi (vital energy). Here "cheng" means to uphold divine will, while "xu" refers to cosmic operation - "yuanjing" denotes the primordial qi of heaven and earth.

Ingesting half-liang (ancient measure, approximately one modern liang) of gold water grants longevity without death, but insufficient for immortal ascension. When gold water, mercury and yellow earth are combined and smelted with intense fire for one day, they transform into gold; two days' smelting produces the returned elixir. Care must be taken to place charcoal beneath to avoid damaging the earthen vessel. The finished elixir should be stored separately to prevent gold adhesion to the clay container.

This elixir is called "Pixian Dan" (Death-Averting Elixir) - consuming a portion the size of a small bean enables one to enter famous mountains as an earthbound immortal. "Pixian" means evading mortality, indicating one achieves longevity through grain avoidance without celestial ascension. Earthbound immortals may become mountain-river deities like the East Sea Youth or Five Peaks Lords. "Entering great waters" doesn't mean physical submersion, but rather assuming aquatic jurisdiction - similar to water deities such as the South Sea Governor.

Chapter Eight of the Middle Scroll of Baopuzi's Scripture of the Golden Elixir and Divine Immortals discusses the path of divine immortals and the Golden Elixir (Jindan). Ge Hong (Baopuzi) recounts his extensive study of texts on nurturing life and prolonging years, having collected methods for immortality and examined thousands of scriptures. He concluded that the most essential teachings focus on two types of elixirs: the Reverted Elixir (Huandan) and the Golden Liquor (Jinye). These represent the highest methods of cultivating immortality—if one fails to attain transcendence after consuming them, then true immortals never existed in ancient times.

During the turbulent years of war, Ge Hong traveled through several provinces—Xu-Yu, Jing-Xiang, and Jiang-Guang—where he encountered hundreds of displaced Daoist practitioners. Among them were figures with great reputations who appeared profound, yet their actual knowledge was largely similar. Each possessed dozens of scriptures but often lacked true understanding. Most were versed in breath cultivation (Xingqi), grain avoidance (Bigu), and the use of herbal medicines, and their collections of esoteric texts were remarkably alike. Nearly every one of them treasured the Scripture of the Dao's Mechanism (Daoji Jing), treating it as a supreme secret attributed to Yin Xi (disciple of Laozi). Ge Hong points out that this text was actually written by Wang Tu, a military officer of Wei, who knew nothing of the true Great Medicine of the Golden Elixir and focused solely on breath cultivation. This scripture, he notes, has misled many.

When Ge Hong inquired about methods for refining the Divine Elixir (Shendan) and Golden Liquor, or the arts of summoning celestial and earthly spirits using the Three Sovereigns' Inner Script (Sanhuang Neiwen), he found no one who truly understood them. Most boasted extravagantly—some falsely claiming great longevity, others asserting they had roamed with immortals. Genuine practitioners of the Golden Elixir path were exceedingly rare. Some had heard of it but believed it impossible to refine in their time, insisting only ancient immortals possessed the knowledge. Others obtained fragmentary recipes and mistook them for complete alchemical secrets.

The text mentions that Zuo Ci (styled Yuanfang), while cultivating at Mount Tianzhu, received the Scripture of the Golden Elixir and Immortals (Jindan Xian Jing) from a divine being. During the chaos at the end of the Eastern Han dynasty, Zuo Ci fled to Jiangdong before he could practice the methods, intending to continue his cultivation in seclusion among famous mountains. Ge Hong's granduncle, Ge Xuan (the Immortal Lord Ge), later inherited from Zuo Ci three scrolls of the Great Clarity Elixir Scripture (Taiqing Dan Jing) and other secret alchemical methods like the Nine Cauldrons Elixir Scripture (Jiuding Dan Jing).

This passage records Ge Hong (styled Baopuzi) recounting his experience of obtaining the secret method of the Golden Elixir (Jindan) and emphasizing its supreme importance.

Ge Hong states: I possess a scroll of the Scripture of Golden Liquor and Elixir (Jinye Danjing), which I received from my teacher Zheng Yin (Master Zheng). Zheng Yin was a disciple of my granduncle Ge Xuan (Immortal Lord), who in turn received this classic from Zuo Ci (Zuo Yuanfang). I underwent a solemn oath-taking ceremony at Mount Maji to receive this transmission—some oral instructions were never written down. Originally, this scripture did not exist in the Jiangdong region. Now, apart from my lineage, other Daoist priests remain completely unaware of this method.

Ge Hong reflects with emotion: For over twenty years, I have held this method, yet due to poverty, I could not afford the materials for alchemical refinement and could only sigh in vain. The wealthy of this world hoard gold and jade but remain ignorant of the way to immortality. Even if they came to inquire, I would not lightly transmit it. It is like tasting celestial nectar and finding coarse tea bland, or beholding Mount Kunlun and seeing small mounds as insignificant. Once one witnesses the Great Dao of the Golden Elixir, lesser techniques no longer hold appeal. However, since the ingredients for the supreme elixir are difficult to gather all at once, I must rely on minor elixirs for now. Yet even if one consumes a hundred hu of other medicines, they can only slightly prolong life—never grant true longevity. Thus, the oral teaching of Lord Lao (Laozi) states: Without attaining the Cyclically Transformed Elixir (Huandan) or Golden Liquor, all suffering is in vain.

Ge Hong explains the principle of the Golden Elixir through metaphor: If even the five grains can sustain life—eating them allows survival, abstaining brings death—how much more so for divine medicines of the highest grade? The Golden Elixir grows ever more miraculous through refinement. Gold does not melt in fire nor decay when buried—by ingesting it, one borrows its enduring nature to fortify the body. Just as oil nourishes a flame to keep it burning or verdigris (copper patina) protects feet from rotting in water, we borrow external properties to safeguard ourselves. When the Golden Elixir enters the body, it nourishes every part, its effects far surpassing those of verdigris.

Finally, Ge Hong laments: Most people in this world do not believe in the Great Dao. Occasionally, some show interest but never encounter the true transmission or meet an enlightened master. Now, I briefly record the essence of the Golden Elixir, hoping that future seekers with affinity will diligently pursue it and not settle for superficial minor techniques.

This passage expounds the principles of cultivating the Dao and alchemical practice, criticizing those with limited understanding who refuse to believe:

Some people think attaining immortality through Daoist practice is easy, imagining they can transcend life and death with random concoctions—this is as absurd as chasing the wind on a lame donkey or crossing the ocean in a tiny boat. While there are many minor elixir recipes, their efficacy varies greatly, just as ordinary wine cannot compare to liquor distilled nine times. Still, even the weakest elixir far surpasses common herbs—ordinary plants turn to ash when burned, while cinnabar (vermilion) transforms into mercury through refining and can revert to elixir through repeated transformations. Such miraculous effects are beyond ordinary medicine, enabling longevity. Yet the principles understood by immortals remain utterly distant to mundane minds.

Worldly people have narrow perspectives and marvel at unusual phenomena. Some don’t even believe mercury is refined from cinnabar, demanding: "How can red cinnabar become silvery mercury? When other stones are burned, they turn to ash—why is cinnabar special?" Those who can’t grasp such basic facts naturally mock the Dao of immortality.

The ancient Zhenren (perfected beings), pitying teachable people of later ages, meticulously recorded alchemical methods to help others avoid the calamity of death—a profound act of compassion. Yet the unenlightened dismiss it as deception. If it were false, how could following the instructions step-by-step produce the nine cycles and transformations? The wisdom of the Zhenren was never meant for ordinary comprehension.

As one devoted to esoteric arts, I’ve braved hardships to seek teachings far and wide. Whenever encountering novel methods, I rejoice deeply, undeterred by others’ ridicule. Who knows if future generations won’t grasp these truths? Thus I write this only for discerning readers—not for novelty or attention. Just as summer sunlight cannot revive dead trees, even the wisest cannot enlighten the obstinate.

This passage speaks of how ordinary people struggle to comprehend the principles of cultivating the Dao and seeking immortality. Those stubbornly clinging to their own views are like farmers who acquire exquisite bows and arrows only to scare away birds, or southern barbarians who obtain elegant ceremonial robes yet wear them while carrying firewood—utterly failing to recognize the true value of precious things.

People today eat and drink their fill yet refuse to diligently study Confucian or Mohist teachings, nor make any effort to cultivate virtue (De). They idle away their days pursuing either empty fame or petty gains: some indulge in hunting and amusement, others drown themselves in wine and revelry, some obsess over sensual pleasures and music, others crave lavish clothing and adornments, while some exhaust their tendons and bones with archery or squander their lives gambling. When they hear profound truths, it’s as if they’re drunk and dazed; when they see writings on Daoist cultivation, they grow drowsy. Though their bodies are on the verge of collapse, they refuse to learn the arts of nourishing life, instead actively harming themselves.

Those who truly understand the Dao cherish their own insights into practice and never force others to accept them. Yet people today often say: "If immortality were truly possible, the ancient sages and wealthy nobles would have attained it long ago." They fail to realize that the privileged of antiquity were no different from those today—equally skeptical, preoccupied only with fleeting pleasures. How could they possibly attain the Dao?

Even if one cannot fully believe that lifespan can be extended or the path to immortality (xian) can be realized, why not attempt cultivation and see? Even living just two or three hundred years would far surpass the ordinary lifespan. The affairs of this world are endlessly complex, and the Dao is especially difficult to fathom—how can one rely on common knowledge to declare that no path to longevity exists? If disbelief alone proves something doesn’t exist, then the world must be overflowing with wise men!

If someone today comprehends these principles and cultivates alone, does that make them a fool? Some worry that if their quest for immortality fails, they’ll be ridiculed—but if they miss out on genuine deathless truths, wouldn’t the adepts who attained them laugh even harder? Even the sun and moon have places their light cannot reach—how could the human mind possibly grasp everything?

The Scripture of the Nine-Cauldron Divine Elixir of the Yellow Emperor records that the Yellow Emperor attained immortality and ascended to heaven after ingesting the divine elixir. The text emphasizes that although practices like breath regulation, Daoyin (ancient health exercises), and consuming herbal medicines can prolong life, they ultimately cannot prevent death. Only by ingesting the divine elixir can one achieve boundless longevity, exist in harmony with heaven and earth, and ride clouds or cranes to roam the celestial realm of Taiqing (the highest Daoist heaven).

When the Yellow Emperor transmitted this method to Master Juan, he solemnly warned: "This alchemical path is of utmost importance and must only be taught to those of noble virtue. Even if unworthy candidates offer mountains of gold, the secret must not be revealed." The recipient of this transmission must pledge an oath by casting a golden fish into an east-flowing river and sealing the covenant with a blood pact (the most solemn ritual of ancient times). Those without the innate spiritual foundation (xian gu) are not even permitted to hear of this path.

The refining of the divine elixir must take place in secluded sacred mountains, with no more than three companions. Before alchemical work begins, one must observe a hundred-day purification fast, bathe with five aromatic substances to maintain bodily and mental purity, avoid all defilements, and refrain from contact with outsiders. Above all, non-believers must never learn of the process, as their slander could nullify the elixir's potency. This elixir can elevate an entire family to immortality—not just a single individual.

Ordinary people fail to grasp the marvel of the divine elixir, instead placing blind faith in herbal remedies. Herbs buried in earth rot, boiled in water disintegrate, and scorched by fire turn to ash—if they cannot even preserve themselves, how could they grant eternal life? The Ninefold Cycled Golden Elixir (the highest grade of transcendent medicine) holds the true secret to immortality, far beyond the comprehension of the mundane. The masses chase wealth and status—is this not the very antithesis of the Dao?

(Note: "Jinzhuo" refers to the liquid form of the Golden Elixir; "Nine Cauldrons" symbolize the nine progressive stages of alchemical refinement; "Taiqing" is one of the Three Pure Realms (Sanqing) in Daoism. Internal alchemy (Neidan) represents the most esoteric practice in the Daoist cultivation system, requiring rigorous physical, mental, and environmental preparation.)

This scripture passage discusses methods for refining the elixir of immortality. It mentions the "corpse state" (referring to a special condition requiring handling during cultivation), which must undergo specific ritual offerings. The detailed sacrificial procedures are recorded in the final volume of the Taijing Jing (Scripture of Great Purity).

The text particularly introduces the refining method for the first elixir called "Danhua" (Elixir Blossom). Prior to refinement, one must prepare "Xuanhuang" (a foundational alchemical material) using ingredients such as realgar (a mineral medicinal substance). The precise operational steps are meticulously listed in the scripture's latter volume.

The mentioned Baopuzi Shenxian Jinjue Jing (Master Embracing Simplicity's Scripture on the Golden Liquor of Immortality) is a Daoist alchemical classic primarily documenting various methods for refining elixirs. Alchemy (Neidan/Waidan) constitutes one of Daoism's essential cultivation practices - through specific herbal combinations and refinement procedures, practitioners seek longevity, immortality, and ultimate transcendence through union with the Dao.

The Baopuzi records nine types of immortal elixirs, with the following methods and effects for the first eight Golden Elixirs (Jindan):

The first is called the Elixir of Blossoming Cinnabar (Danhua Dan). To refine it, combine realgar, alum, mercury, rock salt, natural brine, arsenic-containing ore, oyster shells, red halloysite, talc, and lead powder—each weighing several dozen jin—to create "Six-One Mud" (a sealing material). Seal the furnace and smelt for thirty-six days. Consuming it for seven days leads to immortality. If this elixir is mixed with Mystic Paste and cast into fierce flames, it instantly transforms into gold. Another formula uses 220 zhu (an ancient weight unit) of the elixir with 100 jin of mercury, smelted similarly for thirty-six days to produce gold. If unsuccessful, repeating the process ensures success.

The second is the Divine Talisman Elixir (Shenfu Dan). Taking it for a hundred days grants immortality. Applied to the soles of the feet, it allows walking on water. Three dao-gui (an ancient medicinal measure) eradicates the Three Corpses (Sanshi, the three malevolent worms in the body according to Daoist belief) and cures all ailments.

The third is the Divine Elixir (Shen Dan). One dao-gui consumed over a hundred days leads to immortality. Even livestock consuming it gain eternal life, and the user becomes invulnerable to weapons. After a hundred days, immortals, jade maidens (celestial beings), and mountain and river spirits manifest in human form to serve the practitioner.

The fourth is the Reverted Elixir (Huandan). One dao-gui over a hundred days grants immortality. During refinement, crimson phoenixes circle the furnace, and jade maidens descend. Mixing one dao-gui with a jin of mercury instantly yields gold. Coating coins with it ensures their return the same day. Writing with it on a mortal's eyes repels a hundred ghosts.

The fifth is the Nourishing Elixir (Erdan). Thirty days of consumption brings immortality, with spirits serving and jade maidens appearing before the user.

The sixth is the Refined Elixir (Liandan). Ten days of ingestion leads to immortality, and smelting it with mercury also produces gold.

The seventh is the Gentle Elixir (Roudan). One dao-gui over a hundred days grants immortality. Mixed with "basin sweat" (a special dew), even a ninety-year-old man can father children. Smelted with lead, it turns to gold.

The eighth is the Subduing Elixir (Fudan). A hundred days of consumption brings immortality. Carrying a jujube pit-sized dose repels all ghosts. Writing with it on doors wards off ten thousand evils, spirits, thieves, and beasts like tigers and wolves.

(Note: These records reflect ancient alchemical pursuits. Some mineral ingredients are toxic—do not attempt to replicate.)

This scripture primarily discusses the efficacy and methods of ingesting nine types of divine elixirs (xian dan), along with essential precautions for alchemical practices.

The ninth elixir is called the Cold Elixir (han dan). Consuming just a pinch (measured in ancient units called daogui) enables one to attain immortality within a hundred days. Upon achieving this state, celestial youths and jade maidens will attend to the immortal, who gains the ability to fly freely without wings. Merely obtaining one of these nine elixirs is sufficient for immortality—there is no need to refine them all. The choice depends on individual preference. After ingesting the elixir, one may ascend to the heavens or remain in the mortal realm at will, moving freely without harm.

Another elixir, the Divine Elixir of the Great Clarity Palace (taiqing gong shen dan), originates from the teachings of Yuanjun (the master of Laozi). The Great Clarity Scripture (taiqing shang jing) is divided into nine sections: the upper three cannot be transmitted, the middle three are incomprehensible to mortals and must be buried underground, while only the lower three contain the true alchemical classics. Yuanjun is a great immortal who harmonizes Yin-Yang, commands spirits and ghosts, controls wind and rain, and rides upon nine dragons and twelve white tigers. All immortals under heaven are under his jurisdiction. He himself admits that he attained this state through studying the Dao and ingesting elixirs—it was not an innate gift. If even he had to cultivate it, how much more so must ordinary people?

The scripture states: Superior practitioners who attain the Dao ascend to become celestial officials; middling practitioners dwell on Mount Kunlun; and lesser practitioners achieve longevity in the mortal world. Foolish people disbelieve this, spending their days engaged in activities that hasten death rather than pursuing immortality. How could heaven forcibly grant them eternal life? Ordinary people chase only fine food, lavish clothing, sensual pleasures, and indulgence until sudden death overtakes them. Never reveal divine elixirs to such individuals, lest they mock and slander the true Dao. The alchemical classics must not be transmitted to the unworthy, or misfortune will follow. Only those with genuine faith may share in refining the elixir—but the formulas should not be lightly disclosed.

Once perfected, the divine elixir not only bestows immortality but also transforms stone into gold. After obtaining a hundred pounds of gold, one must first perform a grand sacrificial rite (da jiao, a Daoist ceremonial offering), the method for which is detailed in another scripture, distinct from the Nine Cauldrons Sacrifice. During the ritual, the gold must be weighed and allocated accordingly: twenty pounds for heaven, five each for the sun and moon, eight for the Northern Dipper, eight for Taiyi, five for wells, five for the hearth, twelve for the River Earl (He Bo), five for the Earth God (She Shen), and five each for the Door God and local deities—totaling eighty pounds. The remaining twenty pounds should be placed in a reed pouch, awaiting an auspicious day....

In the bustling clamor of urban life, true Daoist practitioners choose to withdraw quietly from the crowds to cultivate in solitude. Refining the elixir of immortality requires hundreds of pounds of gold for unrestricted use, yet failing to first offer gold in sacrifice to the various deities will inevitably invite calamity.

However, it must be understood that the key to longevity lies neither in sacrificial offerings to spirits nor in daoyin (a breathing technique for nurturing life) or physical stretching exercises. For those seeking celestial ascension, the fundamental method remains the refinement of divine elixirs. Though comprehending this principle is difficult, putting it into practice is even more challenging. Yet successful refinement truly leads to immortality.

During the late Eastern Han dynasty, Yin Changsheng (a renowned Daoist immortal) of Xinye achieved immortality by refining the Great Clarity Elixir (Taiqing Dan). Originally a Confucian scholar of remarkable talent, he not only composed poetry but also authored alchemical scriptures with prefaces, meticulously documenting his early apprenticeship under his master and personally witnessing the ascension of over thirty immortals—all recorded with exceptional clarity.

Refining this Great Clarity Elixir is somewhat easier than creating the Nine Cauldrons Elixir (Jiuding Dan), yet it remains the supreme method for daytime ascension. Preparation requires creating the Hua Pool (a refining solution), special "drowning water," "Golden Lord" (lead), "Yellow Blossom" (sulfur), red salt, "Gen Snow" (mercury), "Mystic White" (a mineral), along with crafting flying talismans (Feifu) and the Three-Five Divine Water before ignition may begin.

Elixirs of different cyclical transformations (zhuan) produce varying effects: consuming a single-transformation elixir grants immortality in three years; two transformations take two years; three transformations one year; four transformations six months; five transformations one hundred days; six transformations thirty days; seven transformations twenty days; eight transformations ten days; while the ninefold-transformed elixir bestows instantaneous ascension in a single day.

When placing a ninefold-transformed elixir within a divine cauldron exposed to midsummer sunlight, wait until the vessel grows hot before adding one jin of cinnabar (also called "Vermilion Child"), then seal the lid. As sunlight strikes the cauldron, multicolored divine radiance will soon shimmer forth—this signals the elixir's transformation into the Reverted Elixir (Huandan). Consuming merely a speck (a dao gui, an ancient minuscule measure) enables immediate daytime ascension.

The ninefold refinement method involves sealing the elixir in an earthenware crucible, slowly calcining it with chaff fire—beginning with gentle "civil fire" before intensifying to "martial fire." Each transformation from first to ninth requires varying durations. Fewer transformations mean lengthier ascension periods due to weaker potency, while more transformations yield greater efficacy and swifter transcendence.

Here are recorded several miraculous methods for refining elixirs, each with profoundly mystical effects. First is the Nine Luminosity Elixir, whose refinement process resembles the Nine Cycles Elixir. The specific method involves separately refining five minerals (cinnabar, orpiment, white arsenolite, azurite, and magnetite) through five cycles, with each cycle producing five color transformations. Thus the five minerals yield twenty-five color variations in total, with one tael of each variation stored in separate vessels.

These elixirs possess astonishing powers: mixing the azure elixir with water to wash a corpse, then administering a small dose, can revive those dead for less than three days; applying the black elixir to one's left palm while concentrating on desired delicacies will summon those foods spontaneously; consuming the yellow blossom elixir grants invisibility, precognition, eternal youth, the ability to see events a thousand miles away, and insight into one's fortune and destiny. These detailed methods are recorded in the middle scroll of the Taiqing Jing (Scripture of Great Clarity).

Next is the Five Numinous Elixir, refined from seven minerals including cinnabar and orpiment, combined with Six-One Clay (a special alchemical sealing compound) in a crucible for thirty-six days, accompanied by the inscription of Five Emperor talismans (Fulu). While it can prolong life, its effects are inferior to the Great Clarity Elixir and Nine Cauldrons Elixir.

Other notable formulas include: the Mount Min Elixir Method, realized by Daoist Zhang Gai in a stone chamber on Mount Min, which involves collecting lunar dew in bronze vessels, mixing it with mercury, then solarizing it to extract solar essence—prolonged consumption grants longevity. It also miraculously restores sight to the blind, turns white hair black again, and makes lost teeth regrow.

The Wuchengzi Elixir Method places bashā (Sichuan cinnabar) in a bronze plate, soaking it in sulfur water until it reaches a mud-like consistency, then refining it for one hundred days before consumption. The Xianmenzi Elixir Method uses large quantities of wine to soak cinnabar—specifically one jin of cinnabar to three dou of wine. Though their preparation methods differ, these elixirs share the common principle of achieving extraordinary effects through mineral transformations.

This scripture primarily elucidates various methods of alchemical preparation and the miraculous effects of consuming elixirs.

First, it describes the effects of the "Golden Liquid Elixir" (Jinzhuo Dan): After soaking the elixir for thirty days and consuming it, one can expel the Three Corpses (San Shi Chong, three harmful parasites believed by Daoists to reside in the human body) and cure all ailments within a single day. Continuous consumption for three years leads to the attainment of immortality, where two Jade Maidens (Yu Nü, celestial beings) will appear to serve the practitioner, obeying their every command and instantly conjuring exquisite delicacies. This elixir also wards off malevolent spirits and neutralizes misfortunes caused by construction or earth-moving—simply hanging the elixir ensures safety.

Next, it introduces the method for refining the "Instant Elixir" (Licheng Dan): Refine realgar (a mineral) through heating, then pour it into a bronze vessel and soak it in aged bitter wine for a hundred days. Red crystals will form inside the vessel. Consuming these crystals grants eternal life.

Several auxiliary ingredients are also mentioned:

• The root of newly sprouted dodder, shaped like a rabbit—extracting its juice and combining it with the elixir enables shapeshifting at will.
• Crushing the vermilion grass (Zhu Cao, a red mystical plant) into juice and consuming it with the elixir allows levitation and flight.
• Soaking jade, gold, or silver in the juice of vermilion grass grown beneath famous mountain rocks produces "Golden Nectar" (Jin Jiang) and "Jade Ambrosia" (Yu Li), elixirs that confer immortality when consumed.

The scripture then records a method to obtain the "Subduing Elixir" (Fu Dan): Around the summer solstice, catch the crimson divine fish (Dan Yu) in waters such as the Nanyang Dan River. Applying their blood to the soles of the feet enables walking on water and prolonged dwelling in deep waters.

Lastly, two ancient methods are detailed:

1. Chisongzi's Elixir Method: Refine millennial vine sap and peach juice, bury it underground for a hundred days, then mix it with red fruit juice. Consumption turns hair and beard red—possibly the method used by the ancient immortal Red-Bearded Master (Chi Xu Zi).

2. Baishisheng's Elixir Method: Gather millennial pine needles and golden chrysanthemums from high mountain cliffs for refinement.

These methods reflect the Daoist pursuit of immortality and supernatural abilities through elixir consumption. It is worth noting that the "Three Corpses" represent a unique Daoist understanding of bodily parasites, while figures like the "Jade Maidens" belong to the Daoist pantheon of celestial beings.

This scripture records various Daoist alchemical techniques and ingestion methods, primarily describing how to prolong life and achieve immortal ascension through specific elixir formulas. The detailed contents are as follows:

Powdered Poria cocos and Indian bread (two medicinal herbs) taken with Huachi water (specialized water for Daoist alchemy) can connect one with divine spirits. Cypress leaves dried in shade for a hundred days and refined with honey into pills or powder, when taken long-term, can make the body light and extend lifespan.

Take fledgling crows before they grow feathers and feed them with real cinnabar (Zhen Dan) mixed with beef. Once their feathers turn completely red, kill and dry them in shade, then grind them whole—feathers and bones included—into powder. Consuming one daogui (an ancient minute measurement) daily for a hundred days can extend life by five hundred years.

Kang Fengzi’s elixir formula combines sheep blood, crow blood, and Tianxiong juice from Mount Shaoshi with cinnabar, sealing the mixture in a swan egg with lacquer and soaking it in mica water for a hundred days until it transforms into a red medicinal liquid. Drinking one he (about 20 milliliters) extends life by a century, while one sheng (a larger measure) grants a thousand years.

Cui Wenzi’s method involves steaming elixirs inside wild duck eggs and consuming them long-term to achieve immortality. Liu Zi’s formula soaks elixirs in Xuan Shui (specially prepared medicinal water) for a hundred days until it turns purple—so pure it doesn’t stain when held—then mixes it with mica water, seals it in a bamboo tube, and submerges it in a well for another hundred days until it becomes a red liquid. Drinking one he grants a hundred years of life.

Yue Zichang’s recipe combines azurite, lead oxide, mercury, and cinnabar in a copper cylinder, sealed with talc powder and buried in white sand to steam for eighty days. Consuming a portion the size of a small bean for three years leads to transcendence. Li Wen’s elixir involves wrapping the medicine in white silk and boiling it with bamboo juice, called "Red Spring," which, when taken with Xuan Shui for a year, results in immortality.

Yin Zi’s method blends mica water with elixirs and seals them in a golden Hua pool for a year. Taking one daogui at a time, accumulating one jin (a pound) grants five hundred years of life. The Great Unity Soul-Summoning Elixir, made from five minerals, can revive those who died suddenly within three days—requiring the teeth to be pried open to administer the pill with sulfur water.

Cai Nü’s formula mixes rabbit blood, elixirs, and honey, steaming them for a hundred days. Taking three pills the size of phoenix tree seeds daily for a hundred days summons two divine maidens to serve the practitioner. Ji Qiu Zi’s recipe combines clear wine, sesame oil, flower honey, and dragon fat (a rare medicinal ingredient) for refinement.

This scripture records several alchemical formulas and their purported effects from ancient Daoist traditions, primarily drawn from the Baopuzi's content on Golden Elixir (Jindan) techniques. The mentioned "Six-One Mud" (Liuyi ni) was a special sealing compound used in Daoist alchemy, made by blending various minerals.

Mozi's Alchemical Method: Mercury and solutions of five ores are placed in a bronze vessel, simmered over low heat for ten days while stirred with an iron spoon, ultimately refining into elixir pills. Consuming an amount the size of a small knife tip (daogui, an ancient medicinal measure) could cure all ailments; prolonged ingestion purportedly granted immortality.

Zhang Zihe's Method: A mixture of lead, mercury, cinnabar, and azurite (a copper ore) is sealed and steamed within red millet for eighty days. The resulting substance is combined with jujube paste to form bean-sized pills. Taking these for a hundred days allegedly extended life to five hundred years.

Qili Ji's Method: Powdered five ores, cinnabar, and mercury are boiled in a large copper tube for a hundred days to produce a five-colored elixir. Ingestion was said to enable celestial ascension. Additionally, refining a hundred jin of lead with a small amount of this elixir purportedly yielded silver, while processing realgar solution for a hundred days produced gold. If the gold was too hard, it was boiled with paper mulberry juice; if too soft, with white plum. Consuming a full dose promised immortality.

Wang Gui's Method: The elixir is blended with Huachi (an alchemical term for a specific solution), mixed with azurite and sulfur powder, then sealed in bamboo tubes and refined repeatedly for fifty days. After a hundred days of ingestion, celestial maidens like the Jade Maidens and the Liujia Liuding deities would attend the practitioner, who would also gain omniscience.

Elbow-Rear Elixir Method: Gold flowers (possibly a mineral) are blended with the elixir, sealed in bamboo tubes, and steamed for eighty days. Pea-sized pills are then harmonized under sunlight, revealing a radiant connection to the sun's rays. Consumption granted longevity, and the elixir could also transmute copper into gold.

Other Simplified Methods:

• A hundred days of ingesting elixir blended with pomelo juice promised immortality.
• Li Gong's method involved refining true cinnabar and five-ore solution for thirty-six days, then adding sulfur solution; a decade of use allegedly aligned one's lifespan with heaven and earth.
• Liu Sheng's method used juices from five plants to blend the elixir, steamed for thirty days. A year of consumption extended life to five hundred years, with elders reportedly rejuvenating.
• Wang Jun's method placed cinnabar and mercury into a lacquer-sealed egg incubated by a hen; consuming it on an auspicious day preserved youth indefinitely.

These methods reflect the rich symbolism of Daoist alchemy (Neidan/Waidan) and ancient pursuits of immortality. Notably, substances like mercury and lead are toxic, revealing the historical hazards embedded in these practices.

The Baopuzi records several miraculous methods for refining elixirs and their effects:

Precautions regarding elixirs: These elixirs must not be given to children, as they will cease growing. If fed to newborn chickens or dogs, they too will stop developing—the same applies to birds and beasts.

Chen Sheng’s Elixir Method: Mix the elixir with white honey, seal it in a bronze vessel, and immerse it in a well for one year. After consumption, one will not feel hunger for an entire year. Ingesting one jin (approx. 500g) extends life to a hundred years.

Han Zhong’s Elixir Method: Simmer the elixir with lacquer and honey. Prolonged ingestion prolongs life. After a thousand days of continuous use, the consumer will cast no shadow under sunlight. There are dozens of other methods, which we will not detail here.

Golden Fluid (Jinye) Elixir Method: This is the divine elixir consumed by the Great Unity Deity (Taiji Shen), its efficacy rivaling the Nine-Cycle Golden Elixir. For refining, measure one jin of gold using an ancient scale, then combine it with Mystic Bright Dragon Paste, Great Unity’s First Stone, Purple Wandering Maiden (a mineral name), and Mystic Water Liquid—these ingredients transform metal into elixir fluid. The scripture states: After drinking the Golden Fluid, the entire body turns golden. Laozi (Lord Lao) received this secret formula from the Primordial Sovereign (Yuanjun), who declared it so precious it appears only once in a hundred generations and must be stored in a stone chamber. Preparation requires purification rituals, seclusion from the mundane, and a hundred days of refining in a quiet chamber beside flowing water near a sacred mountain.

Effects of Ingestion:

• One liang (approx. 37g) induces immediate ascension to immortality.
• Those wishing to remain as earthly immortals need only observe purification for a hundred days.
• For celestial ascension, fast for one year before ingestion.
• Half a liang grants undying longevity, immunity to all toxins, and allows normal marriage and official service.
• To ascend later, purify again and ingest one liang.

Golden Fluid, Jubilant Victory Method: Boil Golden Fluid with mercury for thirty days in an earthen jar sealed with Six-One Clay (special alchemical sealing paste), then refine over intense fire to form pellets. A dose the size of a small bean suffices for immortality. This elixir also possesses transformative properties:

• A pinch of powder transforms one jin of mercury into silver.
• One jin of powder, refined over intense fire, yields flowing "elixir gold."
• Weapons coated with elixir gold ward off evil.
• Dining with utensils made of elixir gold prolongs life.
• Collecting the essence of sun and moon yields "divine fluid," granting immortality when drunk.

(Note: The alchemical practices and claims of immortality described here belong to Daoist cultivation techniques. Modern readers should approach them with rational discernment.)

This scripture primarily discusses the Golden Elixir (Jinye Dan) method in Daoist alchemy, along with related cultivation taboos and precautions.

The text first describes how yellow earth and Six-One Mud (a special alchemical mixture) are placed in a ceramic vessel and intensely fired to produce gold. Further refining this gold transforms it into an elixir—consuming just a bean-sized portion can elevate one to the rank of an Earth Immortal (a lower-tier transcendent being). It also mentions that a small spoonful (daogui) of this powdered medicine mixed with mercury instantly turns into silver, and combining one tael of silver with one catty of lead similarly produces silver.

However, the scripture strongly emphasizes that refining the Golden Elixir must strictly follow esoteric methods. One must cast eight taels of gold into east-flowing water and swear an oath sealed with blood to receive the oral instructions. Attempting to use the formula without proper transmission will inevitably fail. This elixir can only be transmitted to those of utmost sincerity; reckless disclosure harms both the giver and receiver.

Ge Hong (Baopuzi) notes that while the Nine-Cycle Golden Elixir (Jiuzhuan Jindan) is a supreme elixir, its preparation requires vast quantities of ingredients, obtainable only in peaceful times. During chaos, gathering them becomes nearly impossible. Moreover, the process demands constant fire monitoring day and night, making it laborious and difficult—unlike the simpler Golden Elixir method. The main challenge with the latter is acquiring gold: one ancient catty (equivalent to two modern catties) costs over 200,000 coins, while other ingredients are relatively easier to obtain. The Golden Elixir doesn’t require active firing; it matures naturally in the Hua Pool (a refining vessel) over a set period. A single batch, costing 300,000 coins, can elevate eight individuals to immortality.

The scripture further states that reducing ingredient quantities will weaken efficacy, just as a few liters of grain cannot ferment into wine. Alternatively, consuming gold—though inferior to the Golden Elixir—surpasses most other medicines. Gold can be prepared with lard, wine, ailanthus bark, chaste tree wine, or magnetite, but each method has restrictions, making the Golden Elixir preferable. Realgar, orpiment, and similar minerals can also be compounded into medicines, while silver and large pearls may be liquefied for ingestion—though prolonged use is necessary for effects.

Finally, Ge Hong observes that refining both the Golden Elixir and the Nine-Cycle Golden Elixir demands not only vast wealth but also seclusion in mountains, away from worldly distractions. Thus, very few ever succeed in completing them.

This scripture discusses the strict conditions and taboos required for refining the Golden Elixir (Jindan), the highest-grade alchemical medicine in Daoist practice.

First, it states that perhaps only one in ten thousand may receive the true transmission for refining the Golden Elixir. Those who record Daoist scriptures rarely elaborate on the methods of Golden Elixir refinement, and the most crucial prohibition is that secular people who lack faith in the Dao must never be allowed to know of it. Otherwise, their slander and defamation will cause the alchemical process to fail. The Daoist master Zheng Yin (a renowned Eastern Jin dynasty adept) explains that when refining such a supreme medicine, one must perform sacrificial rites, as deities such as the Great One Primordial Lord (Taiyi Yuanjun, a revered Daoist divinity), the Nine Elixir Elder Lord, and the Jade Maidens will descend to oversee the process. If vulgar and wicked people overhear or witness these rites, the deities will reprimand the alchemist for violating precepts, withdraw their protection and assistance, and allow malevolent energies (Xieqi) to invade—inevitably leading to failure.

To refine the elixir, one must enter a famous sacred mountain, observe purification rituals (Zhaijiao) for a hundred days, abstain from eating onions, garlic, and raw fish, and avoid contact with worldly people. Moreover, purification is not only required at the beginning but must also be maintained long after the elixir is completed. Zheng Yin recounts the warning of Zuo Ci (a famous Eastern Han dynasty mystic): ordinary small mountains are unsuitable for refining the Golden Elixir and Divine Liquor, as they lack true deities (Zhengshen) and are instead inhabited by thousand-year-old spirits or blood-consuming ghosts and demons. These malevolent forces will disrupt the alchemical process, not only failing to bring blessings but inviting disaster. They may also test the Daoist—though the adept can protect themselves through ritual methods, the elixir itself may still be ruined.

Just as modern physicians preparing medicine forbid chickens, dogs, women, and children from watching, lest their disruptive presence render the medicine ineffective, or as dyers avoid being observed by ill-wishers lest the colors turn out wrong—how much more crucial is secrecy when refining divine elixirs? Thus, ancient Daoists always selected famous mountains for alchemy, never just any random hill.

Finally, the scripture lists twenty-seven sacred mountains suitable for refining the elixir: Mount Hua, Mount Tai, Mount Huo, Mount Heng, Mount Songgao, Mount Shaoshi, Mount Wu, Mount Zhongnan, Mount Wangwu, Mount Nüji, Mount Difei, Mount Baodu, Mount Anqiu, Mount Qian, Mount Qingcheng, Mount Sui, Mount Yuntai, Mount Luofu, Mount Yangjia, Mount Huangjin, Mount Biezu, Mount Tiantai, Mount Siwang, Mount Gaizhu, and others. These mountains are inhabited by true deities or earthly immortels (Dixian) and are abundant with numinous herbs and celestial fungi.

This passage primarily addresses two key aspects: the importance of selecting an appropriate location for alchemical practices, and the methods for preparing and consuming two types of elixirs.

Regarding the choice of alchemical sites, the text explains that seeking refuge from war or floods isn't merely for safety, but more importantly to find suitable places for elixir refinement. If an adept practitioner can ascend famous mountains, the mountain deities will assist them, ensuring successful elixir production. When such mountains are inaccessible, large islands in the ocean may serve as alternatives—examples include Wengzhou and Zhuyu east of Kuaiji, or Yangjuzhou, Shuzhou, Guangzhou, and Yuzhou in Xuzhou. Since the renowned mountains of the Central Plains were currently unreachable, the text recommends several accessible mountains in the Jiangdong region: Huoshan, Mount Tai in Changsha, Mount Taibai, Mount Siwang, Mount Tiantai, Mount Gaizhu, and Mount Kuocang—all located around the Kuaiji area.

The author Ge Hong (Baopuzi) reflects on his personal journey as a descendant of high-ranking officials. Though acknowledging his limited talent for statecraft, he consciously chose to renounce worldly fame and fortune in favor of writing and alchemical pursuits for longevity. He severed social obligations from his hometown, willingly embracing a reclusive farming life that left his hands and feet calloused. While contemporaries considered him mad, he maintained that Daoist cultivation inherently contradicts worldly values—how could one achieve spiritual aspirations without relinquishing mundane affairs? Undeterred by others' praise or criticism, he recorded these insights for future fellow practitioners.

The passage then details two elixir preparation methods:

Minor Divine Elixir Formula: Combine three jin of true cinnabar (zhu sha) with six jin of white honey. Sun-dry and decoct the mixture until it can be rolled into pills. Consume ten sesame-sized pills daily; within a year, white hair will darken, lost teeth will regrow, and the body will become radiant. Prolonged use rejuvenates the aged and confers immortality.

Minor Nourishing Elixir Method: Pulverize and sieve one jin of cinnabar, then mix with three sheng of pure vinegar and three sheng of raw lacquer. Simmer the mixture over low heat until pill-forming consistency. Take three sesame-sized pills twice daily. After thirty days, it cures all abdominal ailments and expels the Three Corpse Worms (malevolent spirits believed to inhabit the body in Daoist physiology); after one hundred days, it strengthens tendons and bones; after one thousand days, the Director of Destinies (Si Ming) will erase one's name from the register of death.

These contents reflect the concrete methods of external alchemy (waidan) in Daoist immortality pursuits, with their drug combinations and purported effects imbued with profound religious mysticism. Modern readers should note that the mentioned minerals like cinnabar contain toxicity and must never be attempted for consumption.

This scripture describes ancient Daoist methods of ingesting gold and silver to achieve immortality. Practitioners would process gold through special techniques to make it coexist with heaven and earth, mirror the sun and moon, and ultimately attain the ability to transform their appearance at will. At the highest level of attainment, the practitioner would cast no shadow in sunlight but instead emit a radiant glow.

The specific method involves boiling gold in clear wine two hundred times until it reaches a clay-like consistency that can be squeezed between fingers. If this state isn't achieved, the gold must continue refining in wine. The processed gold can then be formed into pellets the size of marbles for ingestion, or divided into smaller pills. Consuming these for thirty consecutive days summons divine beings and Jade Maidens (immortal attendants in Daoism) to serve the practitioner. Silver can be similarly processed and ingested.

The text emphasizes that after taking these metals, one year of cultivation in mountain stone chambers leads to celestial ascension. Even remaining in the human world grants the status of an earthbound immortal (long-lived but not ascended). However, it sternly warns against casually transmitting these methods.

The more complex "Twofold Elixir Gold Ingestion Method" requires three catties of lard and one sheng of bitter wine (an ancient vinegar), with five taels of gold repeatedly refined in an earthen furnace. The gold must cycle through fat and bitter wine one hundred times each. Ingesting one catty purportedly grants lifespan equal to heaven and earth; half a catty extends life three thousand years; five taels gives twelve hundred years. Optimal results come when taken on "auspicious conjunction days" (Daoist propitious dates).

The scripture concludes with grave warnings: these methods must never be shared with unworthy recipients, lest the medicines lose potency. For those wishing to depart the mortal realm, cinnabar (considered the supreme immortality elixir in Daoism) should be ingested instead.