《金木萬靈論》

"On the Myriad Spirits of Metal and Wood" in Modern Interpretation:

This is an alchemical treatise written by Ge Hong (courtesy name Zhichuan). He states that after studying thousands of volumes on longevity cultivation, he identified "returned elixir" (huandan) and "golden fluid" (jinye) as the two most crucial alchemical substances, considering them essential for achieving immortality. He argues that if these elixirs cannot make one immortal, then immortals never existed in ancient times.

Ge Hong recounts his travels through hundreds of southern counties during wartime turmoil. Meeting hundreds of Daoist priests, he observed that despite their reputations, their actual skills were uniformly mediocre. Though these priests collected numerous sacred texts, they couldn't comprehend them. Popular practices at the time included breath cultivation (fuqi), grain avoidance (bigu), and herbal remedies, which practitioners claimed were fundamental Daoist techniques allegedly created by Yin Xi, the Guardian of the Pass (a legendary Daoist immortal). Ge Hong reveals these were actually fabrications by Wang Tu, a Wei Dynasty military officer who knew nothing of true alchemy.

When questioning these priests about methods for creating divine elixirs and golden fluid, or the secrets of the "Three Sacred Mysteries" (referring to essential Daoist scriptures), Ge Hong found them completely ignorant. Most priests boasted about longevity or claimed interactions with immortals. True masters of alchemical essence were exceedingly rare—some knew of the golden elixir (jindan) but never practiced it, others considered it an art only ancient immortals understood, some outright denied its existence, while a few mistook minor medicinal recipes for complete alchemical knowledge.

Ge Hong traces the golden elixir's transmission history: Zuo Ci (courtesy name Yuanfang) received the Scripture of Golden Elixir Immortality (Jindan Xianjing) from divine beings while cultivating at Mount Tianzhu, though Han Dynasty chaos prevented its refinement. Later crossing the Yangtze, Zuo Ci practiced at Mount Qianshan. Ge Hong's great-uncle Ge Xuan (revered as Immortal Elder) obtained from Zuo Ci the three-volume Scripture of Great Clarity Elixirs (Taiqing Danjing), the Scripture of Nine Cauldrons (Jiuding Jing), and the Scripture of Golden Fluid (Jinye Jing). Ge Hong's teacher Zheng Yin (Master Zheng), Ge Xuan's disciple, inherited these texts and transmitted them to Ge Hong, who laments how few contemporary Daoists truly understand this alchemical tradition.

This scripture primarily discusses the importance of refining the Golden Elixir (Jindan, the Daoist elixir of immortality) and the worldly people's inability to comprehend it.

I have studied the cultivation of the Golden Elixir for ten years, yet accumulating the necessary resources (material conditions for practice) is no easy task. Even if your house were filled with gold and silver, your wealth piled high as mountains, if you remain unaware of this elixir of immortality, you would neither believe in it nor seek it upon hearing of it. Just as those who have tasted celestial jade nectar would no longer be satisfied with plain water, and those who have seen the divine Kunlun Mountains would no longer linger over small hills. After studying the Great Dao of the Golden Elixir, I no longer care for minor techniques and superficial methods. However, refining the Golden Elixir is not easily achieved—it requires vows of cultivation and the accumulation of virtue. Though lesser methods may have some effect, they ultimately cannot lead to immortality.

Laozi (Laojun) once said: "Without attaining the Returned Elixir (Huandan) and Golden Liquor (Jinye, two supreme elixirs), one merely suffers in vain." Even the five grains sustain human life—eat them and live, abstain and die—how much more so the supreme medicines of immortality? The miraculous efficacy of the divine elixirs is even more extraordinary upon consumption. These two elixirs can transform the body, making one deathless—how could the essence of ordinary food compare? Just as grease fuels a fire, or verdigris (copper patina) applied to the feet prevents rot, these work by borrowing the properties of copper to protect the flesh. Similarly, when the Golden Elixir enters the body, it consolidates the foundation and nourishes vitality, requiring an external synergy like the application of verdigris.

Most people in the world do not believe in the Great Dao, and even if they occasionally encounter someone with the right affinity, they may still fail to grasp it. Without first studying these methods, they remain unworthy of hearing of the world's supreme treasures. I briefly explain the elixir methods here for later diligent seekers to reference—one cannot hope for transcendence while clinging to shallow techniques. Just as a single cup of wine cannot compare to fine aged liquor, how can minor elixirs rival herbal medicines? Ordinary herbs turn to ash when burned, yet cinnabar (Dansha, a primary elixir ingredient), once refined into mercury, can still transform back into the Returned Elixir—this already surpasses ordinary medicines, hence its power to grant immortality.

The principle of the divine elixir lies herein, yet how is it that worldly people remain ignorant? People's limited knowledge makes them easily misled—tell them that mercury comes from cinnabar, and they refuse to believe it; hear them speak of immortals, and they scoff—is this not foolishness? The ancient true immortals, pitying those in later ages who could still be taught, explained the path to immortality in detail. Yet worldly people remain incapable of understanding or believing, unaware that the transformations of heaven and earth, the movements of the sun and moon, all follow this very principle.

This Treatise on the Spiritual Mechanism of Metal and Wood expounds the principles of cultivating the Golden Elixir (Jindan) path:

The author recounts his youthful obsession with esoteric techniques (Daoist cultivation methods), enduring hardships to seek teachings far and wide, never regretting even when mocked. He maintains that true Daoist methods can only be transmitted to those with innate wisdom—just as the strongest sun cannot revive dead wood, nor the wisest teacher enlighten the dull-witted.

The text mentions essential instructions transmitted by Master Zheng (possibly referring to the Daoist patriarch Zheng Yin): the human body consists of yin essence (po, the corporeal soul) and yang essence (hun, the ethereal soul), whose fusion generates spiritual illumination (shenming). Spirit relies on physical form for existence, while the body depends on spirit to sustain life. Cultivating the Dao requires "nourishing spirit with the Dao, prolonging form with techniques"—preserving the primordial spirit (yuanshen) through Dao-realization while extending lifespan through esoteric methods.

Specific cultivation techniques include:

1. Daoyin exercises (physical movements of bending and stretching)

2. Embryonic respiration (neigong resembling internal breathing)

3. Saliva swallowing techniques (health preservation through swallowing)

4. Essence return to nourish the brain (methods for conserving vital essence)

5. Ingestion of the Golden Elixir (mineral-based alchemical preparations)

The alchemical principle states: metal represents yin energy (cold nature), while minerals embody yang energy (hot nature). Combining these like husband and wife produces the Golden Elixir. Consuming it strengthens yang and restrains yin, fortifying the hun and po souls. Just as water flows downward and fire burns toward dryness, this illustrates the natural law of mutual generation and restraint between metal and wood (representing yin-yang)—an irrefutable truth.

The text emphasizes that genuine cultivators should pursue practical realization rather than superficial displays. When Daoist methods reach fruition, the primordial spirit naturally achieves perfection; when techniques are properly applied, the physical form naturally attains longevity.