《武当福地总真集》

The Taiji (Supreme Ultimate), the primordial state before the cosmos divided and Yin-Yang took shape, began to differentiate, giving rise to Heaven and Earth as the Two Principles. Water and Fire emerged from a single stroke of the Taiji, while Wind and Thunder surged through the interaction of Yin and Yang. The earth took shape, gathering into oceans and mountains. The Qi of Heaven and Earth flowed through mountains and marshes, and all things came into being in their own forms. In ancient times, people lived in open country and caves, and their customs were simple and sincere. They named things according to their forms and gave officials titles based on clouds, birds, and beasts. Hence the name Youxiong (“Possessor of Bears”) and the story of the Youchao clan (“Those with Nests”). Wudang Mountain has been linked since ancient times to the deeds of the Dark Emperor, or Zhenwu the Great. His sacred deeds are recorded in the hagiographies of the immortals.

The mountain was first called Taihe Mountain. In the Middle Ages, when Heaven and Earth each occupied their proper place, Wudang Mountain lay within the celestial regions associated with the stars Yi, Zhen, Jiao, and Kang. After the Dark Emperor attained the Dao and became an immortal, people believed that only Xuanwu, the Dark Warrior, was worthy of this mountain, and so its name was changed to Wudang. According to the Illustrated Gazetteer, in ancient times this was a vast region with few people. Its inhabitants were simple, peaceful, and eager to do good. Even if it were called a place where elk roamed, it was still suitable for settling down.

The Yellow Emperor was born in the state of Youxiong, and his status continued the succession of the Three Sovereigns. Later, when floods ravaged the land, Yu controlled the waters and land, delineated mountains and rivers, and established provinces and commanderies. By the late Spring and Autumn period, the Wudang region lay on the border between the territories of Yu and Yong. Under the Qin and Han, it successively belonged to Nanyang and Hanzhong commanderies; under the Wei, to Nanxiang Commandery; and under the Jin, to Shunyang Commandery. During the Yongjia era of Emperor Huai of Jin, Shiping Commandery was established. The Southern Qi retained it and also established Qixing Commandery; the Liang established Nanshiping Commandery; and the Northern Wei renamed it Wudang Commandery. The Liang established Xingzhou, the Western Wei renamed it Fengzhou, and the Sui renamed it Junzhou, successively establishing Xiyang and Wudang commanderies. Under the Tang and Song, Junzhou was once again established.

Wudang Mountain has sweet springs, fertile land, and beautiful scenery. It is a place where the landscape is spiritually potent, outstanding people are born, and immortals dwell. Surely there have been many works about Wudang since ancient times. Yet although the mountain inspires admiration, many of its wondrous events have fallen into obscurity. Its Daoist lineage is held in high esteem, but the administrative boundaries and institutions of successive dynasties have repeatedly changed. In the hundred years between the Jin and Song, Wudang suffered the ravages of war three times. Earlier texts were scattered and lost, and later generations gradually forgot the related events.

Fortunately, the cycle of Heaven turned: the realm was reunified, false accounts were swept away, and the right path was allowed to flourish. If the old institutions were to be restored, there had to be written records. I am descended from the Tanhuai region and am a countryman of Jingmen. I once sought out the transmission of Daoist methods and served at the Hall of Worthies. Though I lived in an age of good government, I was unable to serve the court. I therefore withdrew to the mountains and forests to cultivate the Dao and nurture my nature.

Many travelers and learned Daoists climb the mountain to explore it. They often investigate ancient sites and seek out secluded places, hoping I will point out its peaks and scenic spots. Having lived for a long time beneath the trees, devoting myself to guarding the spirit and nurturing Qi, I gradually tired of social obligations. I respectfully gathered books from many sources, questioned elders and old acquaintances, and compared what I had heard with my own ears and seen with my own eyes. After examining reliable accounts and precise records, I compiled the Comprehensive Collection of Wudang. This book brings together the finest material from successive generations and gathers the sights and features of the whole Wudang range. Readers can understand it as soon as they open the book; why, then, should I say more?

On the day of the Zhongyuan Festival in the xīn-mǎo year of the Zhiyuan era, Liu Daoming, Daoist of Dongyang, respectfully composed this while in retirement among the trees.

Mount Wudang is also known as Taihe, Dayue, and Xianshi. It is the mountain that assists Mount Song in sustaining the Mandate of Heaven. According to the ancient divisions of the sky into regions associated with earthly territories, it lies in the area corresponding to the lunar mansions Yi, Han, Jiao, and Kang, south of Junzhou. The mountain range extends for six hundred li and encompasses seventy-two peaks, thirty-six caves, and fourteen mountain streams.

It is regarded as a subsidiary peak of Mount Song and ranks alongside the Five Sacred Mountains. It was also a site for ritual sacrifices such as the firewood offering and the distant-viewing sacrifice during the eras of Tang Yao and Yu Shun, and is counted among the seventy-two blessed lands. The range rises from the Qian and Dui directions, stretching and winding for ten thousand li. Its circling terrain resembles the axis of the earth and the gateway between Heaven and Earth. Its majestic form was worthy of the Dark Warrior (the northern deity revered in Daoism), and thus it came to be called “Wudang.”

After the Perfected Lord You Sheng (a deity revered in Daoism) ascended to Heaven, the palaces and temples of Mount Wudang grew ever more magnificent, while traces of the immortals appeared and vanished. Successive imperial courts bestowed honors and titles upon the mountain, too many to recount one by one. In the twenty-third year of the Zhiyuan era, the ritual masters Ye Xizhen, Liu Daoming, and Hua Dongzhen were summoned to answer questions before the emperor and appointed Chief Superintendent of Mount Wudang, responsible for overseeing its Daoist affairs. They petitioned the court to protect and support the mountain. The court issued an imperial decree and repeatedly bestowed incense from the emperor, to pray for the nation’s blessings and protection. Black tigers patrol beneath the corridors, and crows call at dawn: this is truly an immortal realm far removed from the world of mortals.

Peaks, Caves, and Streams

Seventy-Two Peaks

The Great Summit’s Celestial Pillar Peak, known in the prefecture as Shenling.

Dading Peak rises to a height of ten thousand zhang and stands at the center of the seventy-two peaks. Above, it corresponds to the Three Heavens and lies near Yi and Zhen, the names of ancient asterisms. From its summit, one can look down on the surrounding prefectures and counties, with views extending a thousand li into the distance. At dawn and dusk, the rising and setting of the sun and moon can both be seen, while colored clouds often drift among the mountain ridges.

The summit is seven zhang long from east to west and four chi wide from north to south. Stone ridges surround it, their color like gold and silver. Its broad surface is covered with a plant whose branches and leaves spread widely and never wither through the seasons; it has a slightly pungent taste. A hall built of stone stands on the mountain, housing a sacred image of the Dark Emperor (Xuan Di, the Great Emperor Zhenwu). Water winds across the peak like a dragon or serpent: it is not deep at its highest points, yet its shallows have no visible bottom. The summit lies close to the open sky, where powerful winds and a vast, vital force are often felt. Crows, auspicious sparrows, and other birds circle around it. Looking down at the clustered peaks, one sees what seem like hills and burial mounds. Those who climb to the summit to pay homage feel the cold pierce to the bone and their hair stand on end. The roar of streams in the mountain ravines fills the ears, and with a wave of the hand, fierce winds, thunder, and rain may suddenly descend.

Below the stone cliff on the south side of the mountain is a well-shaped pool called the Heavenly Pool, said to be the dwelling place of the Dragon God. In earlier times, people prayed here repeatedly for rain. In response to its efficacy, the Dragon God was granted the title “Dragon King of Great Compassion of Dading Peak,” as stone inscriptions still attest. Below the mountain grow pine lichens, fragrant plants, and trees. On the north side stand three stone gates called the Three Gates of Heaven. They rise into the clouds, beyond the reach even of monkeys and flying birds. Tradition says that the Dark Emperor attained the Dao here and ascended by flying, riding a carriage to pay court in the heavenly realm.

Those who wish to climb Dading Peak should set out from Nanyan. First, they should burn incense and pray in the halls of Zixiao Palace, asking the Sacred Emperor for permission. Only after permission has been granted can they climb safely. The route passes through Xianding Pass and Huangya Pass. There, one should silently recite the immortal scriptures, praise the Patriarch, and pray to the deities. With sincere devotion, one may feel the heavens and earth grow clear and the four directions become bright and distinct; one may also witness auspicious signs, such as rare birds and strange beasts.

At the summit stands a copper pavilion, with an incense burner inside and a statue of the Dark Emperor enshrined there. After reaching the top, one may burn incense, write down one’s name, and recite scriptures, but should not linger. Instead, descend promptly and let the wind and rain wash away the impurities of the body. If the Sacred One does not grant permission and a person insists on climbing, they may encounter dense fog that obscures the heights and depths, or see a giant serpent or fierce beast crouching beside the path.

This place is called the realm of true jade, emptiness, and colorlessness. The records say, “At all times, one must not leave Dading Peak; not even for a moment must one leave Nanyan. Only after three lifetimes as a human can one climb my mountain; only after seven lifetimes as a human can one dwell in my place.” They also say, “It can be seen only on a clear, moonlit night.” This is indeed so.

Xian’anding Peak

Xian’anding Peak lies north of the Great Summit, Wudang Mountain’s main peak. It is also called the Secondary Summit. Above it corresponds the Celestial Realm of Xian’anding Jifeng, one of the heavens described in Daoism. The peak’s emerald slopes rise into the clouds; few people ever set foot there, and auspicious clouds and luminous vapors envelop it. Legend says that one must be reborn as a human being for seven lifetimes before earning the good fortune to live here. Others say the peak can be seen only when the moon shines in a clear sky. This is indeed so.

Xian’anding Peak

Xian’anding Peak lies north of the Great Summit and is also called the Secondary Summit. Above it corresponds the Celestial Realm of Xian’anding Jifeng. Its green peaks stand amid the clouds, rarely visited by people, while auspicious clouds and luminous vapors surround them. Local elders pass down the story that this is where the perfected beings of Heaven are examined and entered into the registers of immortals. Yet the place changes as it appears and vanishes.

Wanzhang Peak

Wanzhang Peak lies to the northeast of the Great Summit. Its heights rise into the clouds, and the cries of cranes and calls of gibbons can often be heard there, but no one has ever been able to reach it.

Lion Peak

Lion Peak lies north of the Great Summit, above the First Heavenly Gate, the first pass on the way to the mountaintop.

Its green peak juts abruptly upward and rests among the clouds, its shape unmistakably like a lion. Below it is the place where Yin Xi, a figure from ancient legend, made his home. Who could live there unless they could fly through the air and transcend the ordinary world?

Huangya Peak

Huangya Peak lies north of the Great Summit. Above it corresponds the Celestial Realm of Tai’an Huangya, one of the heavens described in Daoism. The peak’s rocks reflect the sky like golden walls, their auspicious colors shining against one another. At sunset, the light streams straight into the highest heavens. After rain, a brilliant rainbow appears overhead, visible to the eye but impossible to reach.

Below the peak is a cave called Empress Rock. Its sheer cliff hangs high in the air. Unless one had cultivated to the Dongzhen realm, a profound level of Daoist practice, how could one live there in peace? In ancient times, the Holy Mother, Empress Dowager Shansheng, came here to seek the Dao of the immortals and rest. For this reason, the cave was named Empress Rock.

Small Brush Peak

Small Brush Peak lies east of the Great Summit. A solitary peak rises upright like the tip of a writing brush. The skill with which nature has shaped it is truly astonishing.

Zixiao Peak

Zixiao Peak lies northeast of the Great Summit. Its rocks gleam with the colors of gold and silver, and green bamboo and trees mingle across its slopes. Great insects and beasts, along with strange snakes, coil and make their homes in the mountains. Because few people venture there, these uncanny creatures can live undisturbed.

Leishi Peak

The southern mountain road passes here, along the northwest face of Dading. On the mountain stands a stone earth god seated upright on a tiger. Leeches are abundant in the area, and travelers often suffer from them. Layer upon layer of rock rises in open formations, with unusual stones scattered about. Some crouch low, others arch upright; some resemble tigers, others divine beings. Clouds and mist mingle with the trees, creating scenery that inspires awe and invites admiration.

Greedy Wolf Peak, Giant Gate Peak, Prosperity Peak, Literary Song Peak, Chastity Peak, Military Song Peak, and Army Breaker Peak

These seven peaks lie north of Dading. Together they resemble the Big Dipper surrounding the North Pole. They rise into the clouds, facing one another on either side. The mist gathers and disperses, making the peaks seem to drift gently in the sky. According to legend, this is where perfected beings from Heaven inspect people’s good deeds.

Among the seven peaks, Evergreen Crag lies to the south. It is so named because its bright aspect and open terrain make it feel like spring throughout the year. To the west is Cinnabar Crag, whose sunlit rocks are the color of cinnabar. To the north is North Dipper Crag, which rises high into the Great Void, the boundless sky. None of these places is suited to those whose cultivation is still shallow. In summer and autumn, thunder and lightning often crash fiercely. Deep in the night, the mountain falls silent, broken only by the ravens and gibbons howling at the moon.

Central Quality Peak

This peak lies north of Dading. Its rocks resemble ancient jade tablets and wine vessels, as though bowing toward Dading or stepping forward to offer a formal greeting.

Thousand-Zhang Peak

This peak stands west of Dading, rising high above the surrounding mountains. On its right is the dwelling of the immortal Zhu Zhong of Fangling. Zhu Zhong once had a variety of greenish-white plum found nowhere else in the world, so the place was called the Immortal Plum Garden. Those plums no longer grow there.

Great Lotus Peak and Little Lotus Peak

These two peaks lie west of Dading, facing one another, each graceful in its own way. Their ridges rise in successive layers, tall and poised, seeming to appear and vanish amid clear, shimmering light. Their scenery is especially bright and beautiful in spring and summer.

Great Brush Peak and Middle Brush Peak

Two mountain peaks rise facing one another like lotus flowers. Their sheer cliffs tower a thousand fathoms high, with dead pines leaning across them. Even writing the characters “Middle Brush” with a calligraphy brush cannot convey how precipitous they are.

Falling Hat Peak

Falling Hat Peak lies north of Middle Brush Peak. Its mountain mass stands like the mighty spirit Juling, so steep that it is difficult to climb. According to legend, the immortal Dai Meng ascended to heaven from here, and his hat fell onto the summit. Below the peak is a stone bridge, once mentioned in written records; today, however, no trace of those records can be found.

White Cloud Peak

White Cloud Peak lies west of Great Summit. Purple Canopy Peak and Imperial Cliff Peak face one another from east and west, sheltering the area between them. Beneath the mountains is a cavern called White Cloud Crag. It is spacious and tranquil, with a broad, open interior. Nearby is a small, star-shaped stone cave called Star Window, as though it were a window into the stars. From here, looking down over Ten Thousand Tigers Ravine, one sees wind roaring through the pine forest and clouds and mist drifting across one another. Only those who accord with the Dao and have cultivated themselves purely are suited to live and practice here.

Chen Xiyi, the Daoist figure Chen Tuan, once moved here three times to withdraw from the world and conceal his identity. Later, the Five Dragons escorted him to Mount Hua.

Purple Canopy Peak

Purple Canopy Peak lies west of Great Summit, twenty li south of Five Dragons Palace. The peak stretches across the sky, with surrounding summits arrayed like rows of bared fangs. At dawn, purple Qi often rises and shrouds its summit; at night, lights of immortals are often seen moving to and fro. According to legend, a divine elixir was once hidden here. Many came searching for it, but none found it.

Long ago, a reclusive Daoist named Liu built a hut and lived at the foot of the mountain. After he had lived there for some time, a child came one night bearing a written summons. Before long, a carriage, horses, and attendants arrived. Liu’s disciple, Master Wang, told his teacher, “When the heavenly procession descends, it should appear at dawn, as the sun first rises. But these visitors have come in the dark of night. I fear evil spirits are impersonating heavenly envoys to test us.” He secretly returned to the place where the ritual implements were kept, drew talismans, burned them, and performed thunder magic. A clap of thunder sounded, and everything before their eyes vanished. At daybreak, they found only traces of blood. Following them for two or three li, they discovered a gigantic beast in a stone cave, struck dead by lightning. Had thunder magic not exposed the imposture, it might nearly have cost them their lives.

Pine-and-Lichen Peak

Pine-and-Lichen Peak lies west of Purple Canopy Peak. At its foot is a mountain hollow, also called by this name. According to legend, when the Dark Emperor (the revered Daoist deity Zhenwu, the Perfected Warrior) cultivated the Dao, he often wore pine and lichen as clothing; these grow especially thickly on the peak. On its north side is a cavern called Outer Dragon Crag.

Taoyuan Peak lies north of Ziga Peak, in a broad, far-reaching landscape. To the west is Taoyuan Cave, said to be the common burial ground where Daoists’ bodies were interred after their transformation and their treasured swords stored. In ancient times, a Daoist temple stood here, where people gathered to perform the annual rites. To the east is the Scripture-Recitation Terrace. Tradition holds that Chen Xiyi, a hermit and practitioner revered by Daoists, once lived here, moving from one dwelling to another and reciting the Book of Changes. The terrace site is now abandoned.

Diezi Peak

Diezi Peak lies south of Wulong Summit. Three layered peaks rise like written characters, reaching straight into the clouds. Winding stone steps climb the mountainside, which must be ascended by clinging to the rocks; pines and bamboo grow thickly there. In the western cliff is a stone cavern called Thunder Crag, about two zhang deep. Visitors can reach it only by being lowered from above on a rope. The rocks inside resemble flames, and traces of someone sitting cross-legged and footprints remain. A bitterly cold wind blows there, striking fear into the heart. Tradition says that Deng Tianjun, Marshal Lei’s fire commander, once cultivated the Real here and attained realization. Wind and thunder often rise from this place.

Jinding Peak

Jinding Peak lies west of Diezi Peak. Its shape resembles a tripod, and it often exhales clouds and mist. A cave beneath the peak is called Cloud-Hiding Cave. These are no places where ordinary people can dwell in seclusion and cultivate; even approaching Dragon Summit, one feels an oppressive Yin energy.

Fulong Peak

Fulong Peak lies west of Longding Peak. Its low, winding slopes can be climbed for a view of the surrounding landscape. Longsu lies nearby, but few people come here.

Wulong Peak

Wulong Peak, also called Wulong Summit, corresponds in the heavens to Longbian Fandu Heaven. Five peaks stand apart, with a pool of numinous water at their center that never dries up, even in a severe drought. On the mountain stands a stone shrine called the Hall of the True Source, the divine residence of the Five Black Dragon Lords. To the east is another cave dedicated to the Five Black Dragon Lords. People of successive generations have prayed here, and their pleas have often been answered. A temple was once built here, but wind and thunder repeatedly destroyed it. A rugged stone walkway winds upward. White snakes and unusual locusts appear among the vegetation, mingling with the plants and trees. Farther east lie Lingying Peak and Wulong Palace.

Lingshen Peak

This peak lies behind Wulong Palace. Pines and firs form a stretch of green that rises straight into the clouds, seeming to reach the stars. According to tradition, the immortal Fang Changxu planted these trees by hand and once met the Dark Emperor (Zhenwu the Great) in person; details appear in his biography. The palace gate stands just west of the peak. Vegetable and fruit gardens, a mugwort pond, and a lotus pond are scattered at different levels.

Yinxian Peak

This peak lies north of Dragon Summit. At its foot is Yinxian Rock, with the Bamboo Gate in front—the palace’s second gate. The Hall of the Mountain God stands to the left of the road.

Yanghe Peak

This peak lies northwest of Dragon Summit. Its ridges roll on in succession, with slender bamboo and dense woods throughout. Several old firs grow on the peak. Tradition says auspicious cranes once nested and roosted in them, which is why the hermitage was also named “Yanghe.” A medicinal herb garden and a lotus pond lie among the peaks, where recluses make their home. The main trail for climbing the mountain runs beside the ridge. The shrine to Yao Lingguan venerates the King of Awe-Inspiring Might.

Jianren Peak

This peak lies northeast of Great Summit, to the right of Three Ministers Mountain. It rises into the clouds as if reaching straight toward the Ox and Dipper constellations. Majestic and imposing, it resembles a celestial warrior standing with hands clasped. A cave called Daozhe Rock lies at its foot.

Taishi Peak, Taifu Peak, and Taibao Peak

These three peaks lie east of Great Summit and are also known as Three Ministers Mountain. They stand before Zixiao Palace, arranged like the bridge supports of a jade zither. Yellow cranes and monkeys leap and scramble across the peaks, making them difficult for people to approach. Even the scenery of Wu Gorge and Huading seems unable to rival this place; no peak anywhere under heaven surpasses its rugged grandeur and beauty. A cave called Three Ministers Rock lies below. The mountains are high and the clouds deep, leaving little room for sunlight. Only those who practice grain abstention are suited to live here.

Shilao Peak, Zhenlao Peak, Huanglao Peak, Xuanlao Peak, and Yuanlao Peak

These five peaks lie southeast of Great Summit and are also known as Five Elders Peak. They stand side by side in the shape of a brush rest. According to tradition, when the Dark Emperor ascended to heaven, the Five Elders were ordered to clear his way. They once halted his carriage here, and the Earth God rose up from beneath the ground. At the foot of the peaks lie Shengzhen Rock and White Cloud Ravine. The ravine’s water rushes around the cliffs and flows down, then passes through Jiudu Ravine on its way out.

Immortal Peak, Recluse Peak

Immortal’s Peak and Hermit’s Peak

These two peaks lie south of the Great Summit. Their ridges rise so high that people can only gaze up at them. Hermit’s Rock lies below the mountains. According to legend, immortals often appeared in these mountains, and many people claimed to have seen them. Some wore loose clothing and let their hair hang unbound; others had strange features, with fingernails and toenails five or six inches long. Some sat on flat rocks, while others washed by the stream. A forceful True Qi emanated from them, making it impossible to approach; in the blink of an eye, they would vanish without a trace.

Great Brightness Peak

Great Brightness Peak lies west of the Great Summit. Several peaks tower high in a sunny, bright place. Bamboo, trees, springs, and rocks fill the mountains, and dense woods block out the sky and sun. Though remote and deep in the mountains, the area has level, fertile ground. Many people cultivating the Dao chose to live here. A hermitage in the mountains, called the Palace of the Queen Mother, is surrounded by several large pine trees. Local elders say that long ago, the Holy Mother, Empress Dowager Shansheng, came here seeking the Mysterious Emperor (the Great Emperor Zhenwu), and that this is how the Palace of the Queen Mother got its name.

Middle Nose Peak, Gathering Clouds Peak, Hand-Climbing Peak, Bamboo Shoots Peak, and Tooth-Grinding Peak

These five peaks lie southeast of the Great Summit. A ridge extends southward, with the five peaks set along it; the heights are steep and the valleys deep, stretching for several miles. A small path through the mountains, called Zhubuya, serves as a route between Junzhou and Fangzhou. Leeches plague the area, making it difficult for people to set foot there. Below Gathering Clouds Peak is a cave called Cloud Gathering. Snakes and tigers roam there, so it is unsuitable for cultivation.

Ao Gate Peak

Ao Gate Peak lies southeast of the Great Summit. Cloud-wreathed ridges spread across the landscape, and strange rocks stand hard and rugged. Mountain mists and noxious fog fill the area; in the morning, they look as though smoke and steam are rising. Who would come here except a hunter or woodcutter?

Jiujing Peak lies south of the Great Summit, the main peak of Wudang Mountain. Its graceful slopes are lush with vegetation and striking scenery; pines, bamboo, and flowers grow throughout the area. According to legend, this was where the perfected immortals examined people’s allotted blessings. A cave below the peak also bears the name “Jiujing.” In former times, a Daoist traveling through the area stayed beside the rocks and heard the sound of golden bells and jade chimes at night. Below lies a deep pool that people cannot reach.

Fumo Peak

Fumo Peak lies south of the Great Summit, where the mountain range extends and joins with the ridges beyond. The mountain is imposing, its trees tall and straight. Below it are the Great and Small Ghost Ravines, where the water roars and sprays like snow, splitting the rocks as it rushes downstream. Divine turtles and giant snakes can often be seen swimming up and down the current. According to legend, after the Dark Emperor (the Great Emperor Zhenwu) subdued the demons, this was where he confined them to await reports and orders.

Yuxiao Peak

Yuxiao Peak lies south of the Great Summit. It is also called Stone Figure Mountain because its ridges resemble human figures. The ridge to its north is called Parrot-Crest Ridge. Peaks rise from the ground like young bamboo shoots that have just emerged and not yet branched. Beyond the mountain ravine to the south lies the territory of Fangzhou, crossed by a passable mountain road. Below the peak is Bifeng Rock, a secluded place with fertile soil, well suited to cultivating body and mind.

Zhuzi Peak and Dayi Peak

These two peaks lie southwest of the Great Summit. From there, one can see the contours of Tianzhu, Songfu, and other peaks. The ridges are gentle and stretch sideways like a belt. One peak curves upward in a shape resembling a brocade shuttle; the other is flat as a palm, as if a hand were holding up the sky. Both are haunts of ferocious beasts.

Bazhēn Peak

Bazhēn Peak lies west of the Great Summit. Though small, it rises steeply and is so graceful that it inspires reverence. According to legend, after the Dark Emperor reached sudden realization, the Primordial Sovereign threw an iron pestle here.

Danao Peak

Danao Peak lies west of the Great Summit. Its shape resembles a crescent moon turned on its back. At dawn and dusk, green smoke and purple mist sometimes rise among its peaks, a sight known as “Danao’s Gathering Mists.” The place is difficult for people to reach.

Tianma Peak

One hundred li west of the Great Summit—the Golden Summit, the main peak of Wudang Mountain—stands a mountain called Horse-Neighing Mountain, also known as Westward-Looking Peak. It forms the main ridge of the Wudang range. The Illustrated Record says the range rises from the Qian and Dui directions, stretches through the Guanzhong-Longxi and Jinfang regions, winds for ten thousand li, and finally reaches this place. Local people say that purple mists curl around the mountain, as if a red giant turtle from legend were gathering clouds of smoke. Ordinary people cannot reach it.

Heavenly Horse Peak

One hundred li west of the Great Summit stands a mountain called Horse-Neighing Mountain, also known as Westward-Looking Peak. It forms the main ridge of the Wudang range. The Illustrated Record says the range rises from the Qian and Dui directions, passes through the Guanzhong-Longxi and Jinfang regions, winds for ten thousand li, and eventually arrives here.

Beside the official road between Junzhou and Fangzhou is a Dragon Well. It is so deep that no one can find its bottom. Its spring water is clear and sweet, and passing merchants and travelers draw from it to cook their meals. West Ravine begins at a cave beneath the mountains to the west, called Heavenly Horse Cave. Travelers often spend the night inside. Locals call caves of this kind “cliff dwellings.”

Parrot-Crying Peak and Parrot-Cage Peak

These two peaks lie west of the Great Summit and north of Heavenly Horse Peak, near the official road between Junzhou and Fangzhou. Locals commonly call them Large Parrot-Crying and Small Parrot-Crying. In ancient times, this place was called Golden Parrot Ravine, and its waters flow into West Ravine. The stream twists like a sheep’s intestines. In summer and autumn, when the waters rise, the current becomes fierce and swift; torrents spill over the mountain ridges, and travelers sometimes cannot cross for a whole month. As the saying goes, “Once you climb Horse-Neighing Mountain, the forty-nine crossings never run dry.” It refers to the waters here.

Legend says that long ago a red phoenix alighted on the mountaintop. Its cry carried across the mountain, but no one knew what it was, so they called it the “Heavenly Parrot.” Later it moved to a neighboring peak, which was therefore named Parrot-Cage Peak. The author considers this explanation rather shallow.

Brow-Ridge Peak

Brow-Ridge Peak lies west of Five Dragons Summit. The road up the mountain from Fangling rises and falls, winding back and forth for more than thirty li before reaching Five Dragons Palace. Streams and ravines run along both sides, amid mountains of varying heights. A black tiger roars in the wind. Even fierce and unruly people who try to keep climbing are driven away.

Returning-to-Court Peak

What is being described here is “Outer Court Mountain” (Wai Chao Shan), a mountain facing the main peak, Tianzhu Peak. It lies beside the official road between Junzhou and Fangzhou. Seventy surrounding peaks all face Tianzhu Peak, but this mountain alone stands apart from them, as if drifting in solitude. People believe that what departs may still return, and so they call it Outer Court Mountain. To the north of the mountain are broad, level fields dotted with mulberry trees and hemp plots; the sounds of chickens and dogs carry from one village to another. Southward, a rugged mountain road runs for a hundred li and leads straight to Fang Prefecture. On the mountain’s eastern side is Longshou, where local people often go to pray.

Incense Burner Peak

Incense Burner Peak lies northeast of the Great Summit and south of Immortal Pass. Its rocks rise steeply in jagged formations, and clouds and mist gather from time to time, transforming the scene in countless ways. Purple Cloud Ravine lies beneath the peak; the path up the mountain follows the ravine.

Nine Turns Peak

Nine Turns Peak, also called Immortal Pass, lies northeast of the Great Summit and is the main route to Purple Cloud Palace. The peak rises steeply into the blue sky, while its stone path winds and turns; white clouds drift among the heights. Those who come here seem to feel their inner turmoil suddenly give way to a sense of openness.

Unfurled Banner Peak

Unfurled Banner Peak lies northeast of the Great Summit, behind Purple Cloud Palace. The mountain rises like a pillar supporting the sky, its sheer cliffs towering as if cut by a blade. On its eastern side, green ridges spread out like a banner unfurled in the air, and also resemble a coiled tortoise and serpent. Clouds and mountain mists drift across them, making the scene seem like an immortal realm. The peak contains Jade Clarity Rock, Great Clarity Rock, and Crown Prince Rock, all places where the Dark Emperor (the Great Emperor Zhenwu) once wandered and rested. The rocks gleam like gold and silver.

Golden Lock Peak

Golden Lock Peak lies north of Unfurled Banner Peak. Its shape resembles a pavilion, reaching up to the vast sky and looking down over a clear mountain stream. Its rocks are like blades and swords, while vines crisscross like a net. The place has a forbidding air that makes people reluctant to approach. Niucao Pass lies to its west.

According to legend, the Dark Emperor once subdued demons and killed their leader. The demons had strange forms: some resembled a steelyard, others a monkey. They were all locked beneath the peak. The Dark Emperor swore, “I will release you only when the stream below the mountain has run dry.” The stone wall seen today is the gateway that holds them captive.

Green Ram Peak

Qingyang Peak lies north of Jinsuo Peak. Its steep, towering slopes are covered with flourishing trees. Legend has it that the Supreme Old Lord once rode a blue goat and often came here to wander. A clear spring below the peak is called Qingyang Ravine.

Qili Peak lies north of Yinxian Rock and below Zhuguan. Follow the path from here for seven li, and within a hundred paces the road begins to twist and turn. After crossing ridges and climbing hills, continue along a stretch of mountain path called “Five Li Through the Sky.” Below it lies Wulong Reception Hermitage. Moss covers the stone steps, and mountain osmanthus fills the air with fragrance. In the Daoist temple, a celestial crane waits to greet visitors. Tea is brewed and millet rice cooked for them, making the scene seem like a tale from the realm of the immortals.

Jima Peak lies northwest of Reception Hermitage and stands beside the main route up the mountain. There is a prominent peak there called Tianma Terrace. Legend has it that in ancient times the Dark Emperor (a deity revered in Daoism) appeared in his true form, mounted on a white celestial horse and standing atop the peak. A hall below the peak is called the Shrine of the Great Black Tiger Deity.

Huixian Peak lies along the main mountain road. Immortal trees cover the ground, while tall oaks arch overhead and block out the sky. During the Duanping era of the Song dynasty, Cao Guanmiao, a Daoist priest of the main mountain, once welcomed the Three Mao Perfected Ones (three immortal beings surnamed Mao, revered in Daoism) here. He met them but did not recognize them. The account appears in the relevant biographies. Today there is a shrine here called the City God of Huixian.

Maofu Peak is a ridge on the mountain and the first gateway into the Blessed Land. A shrine to the local guardian spirit official stands on the ridge, and many stories tell of the official’s manifestations. Those who climb the mountain after eating meat or fish, or with a disrespectful attitude, may be driven away by snakes and tigers in milder cases; in more severe ones, a deity may seize them and hold them beneath a tree, as though they had been bound. These stories show how sternly the deities guard the mountain. What responses from the spirits, then, might await those who live on the mountain or climb it to pay their respects?

Collected Records of the Perfected Ones of the Blessed Land of Wudang, Volume One

Collected Records of the Perfected Ones of the Blessed Land of Wudang, Volume Two

Thirty-Six Caves

Zixiao Cliff, also known as South Cliff and Solitary Yang Cliff, lies north of the Great Summit, east of the Changing Platform, west of Qinhuo Cliff, and south of Xianchang Cliff. Sunlit yet secluded, it reaches upward into the clouds and drops down to Tiger Ravine. Its terrain is broad and steep; its rocks gleam like jade and naturally take the shape of a phoenix. Pines roar through the valley, while pure energy surges among the peaks. This is where the Dark Emperor (the Great Emperor Zhenwu) cultivated, and where immortals came to rest and roam.

A hall stands on the cliff, enshrining a bronze statue of the Blessing Sage. In the Yichou year of the Yuanzhen era, the Daoist practitioners Wang Daoyi and Mi Daoxing raised donations to have the statue cast in Luling. Liu Chenweng, formerly a doctoral official at the Imperial Academy and known by the sobriquet Xuxi, performed a ritual bow and then composed an inscription. It reads: “Before Heaven and Earth, lead lay within the water. Molded and cast as one, it became firm; numinous winds rose amid clouds of smoke, and a green lotus came forth. The sword coils within the altar, surveying the vast universe. Tortoise and snake entwine as the cycles of fate turn; it flies and soars without cease. Its mystery is without end, enduring for tens of thousands of years.”

In the Jiashen year of the Zhiyuan era, Zhang Shouqing, who lived on the cliff, undertook extensive renovations. He paved paths with stone, gathered water into a pool, and named the place “Great Harmony, Purple Cloud.” The halls stood in rows on the cliff. At dawn, bells were struck; at dusk, lamps were lit. Their sound echoed through the valleys, as if one had entered a realm beyond the mundane world. A spring in the cliff, called Sweet Dew Spring, was clear as beads of water, sweet and pure. Many recluses devoted to cultivation lived here. Zixiao Cliff was ranked first among the Thirty-Six Cliffs.

Following the ridge westward for more than a hundred paces, one comes to a huge rock jutting over a sheer precipice thousands of feet deep. It is called the Testing the Heart Stone; anyone who reaches it feels their legs go weak. A little over ten paces farther on lies the Dark Emperor’s Changing Platform. Legend says that the Dark Emperor once removed his clothes woven from pine and creeping vines here and put on the ceremonial robes and cap bestowed upon him. The suspended stone chamber below the platform is the cave where Xie Tiandi cultivated.

In the Yihai year of the Zhiyuan era, the Daoist master Lu Dayou of Dongyun, whose reputation for cultivation had spread far and wide, reopened the site and restored its incense offerings. He raised donations and accepted offerings along the way. The scale of worship here was comparable to that at Wulong Palace and Zixiao Palace.

Hidden Immortal Rock, also called Yin Immortal Rock or North Rock, lies above Zhuguan. Its towering cliffs rise into the clouds and overlook the Han River. The rocks resemble jade discs and have an unusual shape. The ancient immortals Yin Xi and Yin Gui once lived here, and over the centuries many Daoist practitioners came to refine the Great Elixir. Remains of their alchemical dwellings and furnaces can still be seen. In more recent times, Tian Suoyi also lived in seclusion here, practicing the Dao until he attained realization. Beneath a large tree on the right side of the rock is a stone board laid out for playing chess, with stones arranged on either side as seats. Legend says this was where Yin Gui played chess. At night, the surroundings are quiet, and one can often hear the chanting of buxu hymns and the sound of jade chimes used in Daoist rites. People have also often seen immortals coming and going, with bears and tigers guarding the place. This account appears in the Yudi zhi.

Immortal’s Song Rock lies north of Dading, facing Tianmen. A flat terrace stretches among the mountains, and a spring wells from the rock, its clear sound like metal and stone striking together or jade flowing. Many immortals once dwelt here. Visitors feel as though they have left behind all the clamor of the human world. The spring below the rock is called Hundred Flowers Spring. It is said that Tao You’an practiced the Dao here and attained realization.

Outer Dragon Rock lies on Songluo Peak, facing northeast. It is spacious and elevated, with clear, bright scenery. Many immortals once dwelt here. On frosty nights under the moon, the calls of cranes and cries of gibbons can be heard, lending the place a particular tranquility. When clouds and mist wind through the mountains, the scene faintly recalls the landscapes around Nanyang.

Yin Xi Rock, also called Immortal Rock, has Zhanqi Peak to its north. Emerald mountains rise like brushes, while streams of jade-colored water in the ravines sound like a qin. Tradition says that Master Wenshi—the Daoist name of Yin Xi—once lived here in seclusion. A ravine below the rock is called Ox Trough. Legend says that the Most High Lord Lao once concealed and transformed himself before coming to visit Yin Xi. His blue ox passed through here, giving the ravine its name.

Tianxu Rock, also known as Yugong Rock, lies east of Xian Pass, above Jiubo Ravine. Its sheer face rises about a hundred ren above the ground, while the stream below roars like thunder and clouds and mist drift among the mountains. In the past, a recluse named Yu Huizhe recited scriptures here, and an old man often came to listen. One day the old man suddenly told him, “I am the son of Dongming. I was demoted and have been staying here temporarily, but my term has now ended and I may return. I would like to give the place where I have lived to you, a worthy man.” One night, thunder and rain reshaped the rocks for him. In recent times, people came here to flee the ravages of war. Forest fires burned through the area and rocks fell, making it no longer suitable for habitation.

The story of Wulong Rock is recorded under “Wulong Peak.” Yuqing Rock and Taiqing Rock, originally called Xiudao Rock, were named after Huang Taiqing, who once cultivated the Dao here and attained it. The story of Crown Prince Rock is recorded under “Zhanqi Peak”; that of Empress Rock under “Empress Peak”; White Cloud Rock under “White Cloud Peak”; Daoist Rock under “Jianren Peak”; Three Lords Rock under “Three Lords Mountain”; Cinnabar Rock under “Seven Stars Peak”; Heavenly Horse Rock under “Heavenly Horse Peak”; Hidden Cloud Rock under “Golden Cauldron Peak”; and Recluse Rock under “Recluse Peak.”

Mica Rock and Yangxian Rock stand opposite each other, two hundred paces east of Wulong Palace. Peach blossoms border the narrow path; white clouds hang like curtains and the bright moon spreads like a mat. Peaks face one another in the distance, and green pines and bamboo mingle together. The scenery remains much the same in every season. In the past, the recluse Master Hua Yang cultivated here by taking herbal substances and lived for more than a hundred years. When someone went to visit him, they saw him running off with a light, nimble gait. Asked why he avoided people in this way, he replied, “The foul, worldly air offends my spirit and energy, so I cannot sit at ease.” After that, no one knew where he had gone.

Shen Immortal Rock lies west of Ascension Terrace, facing Peach Blossom Source Cave. Its stone chambers rise and fall at different heights, and its spring water is clear and still. According to legend, an immortal named Shen attained the Dao here long ago, giving the rock its name.

Dripping Water Rock lies south of Immortal Maiden Rock. The rock face is broad as a house, and spring water flows from a crack in the stone, giving the rock its name.

Records of Everlasting Spring Rock are found under “Seven-Star Peak”; Cloud-Gathering Rock under “Gathering Clouds Peak”; Gratitude to Heaven and Earth Rock under “Purple Heaven Rock”; and Northern Dipper Rock under “Seven-Star Peak.”

Reverent Fire Rock, also known as Thunder Cave, lies north of Purple Heaven Rock. Its rocks resemble flames, and its trees resemble dragon claws. Inside the rock is a sacred pool whose water is said to cure illness. After bowing and praying to the deities, one may take the water and drink it, and one’s wish will be fulfilled. Legend says that anyone who drinks from the pool without permission will be burned by divine fire, while thunder and wind will rage. Within the rock is the True Form of Reverent Fire; all who see it are filled with awe and fear. Thunder Cave is where Lord Deng cultivated the Dao. It lies on Layered Characters Peak, a place rarely reached by people.

Black Dragon Rock lies south of Immortal Pass’s Nine Turns Peak, above Dragon Pool.

White Dragon Rock lies below Ascension Terrace and south of Dragon Pool. Both Black Dragon Rock and White Dragon Rock are close to Dragon Chamber and are unsuitable places to live or linger.

Black Tiger Rock lies above Black Tiger Ravine, between the great forest and the massive rocks. It is where the black tiger dwells.

Records of Ascending to the True are found under “Five Elders Peak”; Jade-Smiling Peak Rock under “Jade-Smiling Peak.” Immortal Tortoise Rock lies below Golden Lock Peak. Its stone resembles a divine tortoise, as if it were inhaling mist and exhaling clouds, with a cave within it.

Thunder Rock is where Lord Deng practiced cultivation. For details, see “Layered Characters Peak.”

Wind Rock lies below Great Summit, on the bank of Ten Thousand Tigers Ravine. Air breathes out from a hollow in the rock, and the sound shakes the mountain forests and ravines, making it impossible for people to approach.

Twenty-Four Ravines

Daqingyang Ravine, also called Qingyang River, flows from the north side of Great Summit. After gathering the waters of the mountain ravines, it empties into the Cao River. The caves and palaces where flood dragons dwell are scattered along its upper and lower reaches. In spring and summer, when the waters rise, the torrents spray like snow and roar like thunder. At dusk, rainbows can be seen; at dawn, mist and clouds rise. The ravine is home to stone fish, golden carp, divine beasts, and secluded birds. It is a blessed grotto where immortals dwell.

Wanhu Ravine lies north of Great Summit. Its waters surge and rush, while the wind and water resound like thunder, as if ten thousand tigers were roaring. The ravine eventually joins Qingyang Ravine.

Niucao Ravine flows from Yinxi Rock. Its waters run swiftly westward into Qingyang Ravine.

Taoyuan Ravine rises at Purple Canopy Peak. It passes through Dragon Pool, then flows east into Qingyang Ravine.

Heihu Ravine and Mozhen Ravine both rise at Dragon Summit and join White Dragon Pool.

Xiao Qingyang Ravine and Yanghe Ravine flow from Yanghe Peak, pass through the mountain forests, and run east into Qingyang Ravine.

Jinsuo Ravine, Feiyun Ravine, and Waterfall Ravine are collectively known as the “Three Ravines of the Water Curtain.” Rising on either side of Jinsuo Peak and Qingyang Peak, they all flow west into Qingyang Ravine.

Huixian Ravine lies north of Five Dragons Summit. The waters from the surrounding peaks gather and flow north past Songkou, then join Songgu Ravine.

Songgu Ravine flows from east of Meixi. After gathering the waters of the surrounding mountains, it runs west into Qingyang Ravine and ultimately joins the Zi River.

Wudang Ravine lies east of Great Summit. The waters from the peaks around Huangya flow north into Zixiao Ravine.

Zixiao Ravine gathers the waters of Sangong Mountain. Its course turns toward the south of Zixiao Palace, then winds north, taking in the waters of other mountain ravines before joining Jiudu Ravine.

Heilong Ravine gathers the waters from the peaks around Xianglu and also receives water from the two ravines mentioned above. From Dragon Pool, it plunges eastward into Jiudu Ravine.

Baiyun Ravine flows from Five Elders Peak and joins Jiudu Ravine.

After gathering the waters of the surrounding ravines, Jiudu Ravine flows out to form Meixi Ravine.

After flowing past Meixi Village, Meixi Ravine becomes the Miao River.

Western Ravine rises at Dragon Well on Masi Mountain, then flows north.

After gathering the waters of the surrounding ravines, Jiudu Ravine flows out to form Meixi Ravine.

Mountain Streams

Meixi Stream flows out from Meixi Village and then becomes the Miao River.

West Stream rises at Dragon Well on Horse-Whinny Mountain and gathers water from the mountain streams on the western side of Wudang Mountain as it flows north.

Golden Parrot Stream is fed by the waters of Big and Little Parrot Peaks and flows into West Stream.

Thunder Stream rises at Thunder Cave on Folded-Character Peak and flows south into Five Dragons Stream.

Five Dragons Stream gathers water from the various Fulong Peaks. It passes through Thunder Stream and flows into West Stream; at Songkou, it joins Qingyang Stream and Meixi Stream to form the Zi River. The Zi River flows northeast into the Han River.

Ghost Valley Stream rises south of Great Summit and gathers water from the peaks on the mountain’s southern side. It flows east and joins Twin Streams.

Twin Streams gathers water from the peaks southeast of Great Summit. After joining Ghost Valley Stream, it flows northwest through the Lang River and into the Han River.

Terraces, Pools, Ponds, and Caves

The Ascension Terrace lies a hundred paces southeast of Five Dragons Palace, opposite the Changing Terrace on Great Summit. Pine and juniper trees flourish there, their branches interwoven with clouds, mist, and rosy light. An ancient hall rises high above the ground, and from the terrace one can take in the surrounding mountains and ravines. Visitors who climb it seem to feel their worries swept away. According to the Illustrated Gazetteer and inscriptions on stone, the Dark Emperor (the True Warrior Great Emperor) received the Celestial Emperor’s decree here. The Five Dragons escorted him up to Heaven, and the ground became the color of gold and jade. Stones flecked with gold and silver are now found across the whole mountain, and are especially abundant here.

The Changing Terrace is where the Dark Emperor removed his garments of pine and lichen and changed into celestial robes as he ascended. The related account appears under “Purple Cloud Cliff.”

The Scripture-Recitation Terrace is where Chen Xiyi (Chen Tuan) read the Classic of Changes. The related account appears under “Peach Source Peak.”

The Immortal-Gazing Terrace lies a hundred paces northeast of Five Dragons Palace, east of the Gate to the Blessed Land. A few tall pines stand alone on the terrace beside a spacious, airy pavilion from which one can look up at the mountains. In the early years of the Yuanfu era, Liu Seng recorded the events associated with this place.

The Heavenly Horse Terrace is where the Dark Emperor manifested in his true form, standing astride a white heavenly horse. The related account appears under “Tethering-Horse Peak.”

Heavenly Pool lies on Great Summit. [At this point, the original text continues with the words “conferred the title of Broadly Beneficent Dragon King,” apparently recording a title associated with Heavenly Pool.]

Heavenly Horse Terrace: The Dark Emperor, that is, the Great Emperor Zhenwu, once manifested his true form here, standing astride a white heavenly horse. For details, see “Tethering Horse Peak.”

Heavenly Pool: Located at the summit, it was bestowed the title of Dragon King of Broad Benevolence. For details, see “Heavenly Pillar Peak.”

Dragon Pool: According to legend, this was the dwelling place of the five Black Dragon Lords. For details, see “Five Dragon Peak.”

Sun and Moon Pools: Located slightly behind the southern side of the Tianbao Altar at Five Dragon Palace, the two pools are connected. Vines sometimes grow in the Moon Pool. The Sun Pool has a circumference of more than twenty zhang; it never dries up, even in severe drought, and never overflows, even after heavy rain. Its waters shift frequently among five colors.

The land to the southwest of the pools is covered in unbroken stretches of rocks and mountains. On clear mornings after frost, white and black clouds sometimes rise there and only disperse after a while. Everyone who comes to this place feels their hair stand on end.

Before the Duanping era, the mountain sanctuary flourished. Cao Shide, who was responsible for managing the site, once summoned craftsmen and planned to build a treasure repository south of the pools. One day, he dreamed that an immortal told him, “This place connects above to the Three Heavens and below to the cavern realm. It is where immortals and divine dragons dwell. If you move things about according to your rules, how can you expect the spirits to rest in peace?” After waking, he told his colleagues about the dream and found that their dreams had all matched his. So they built the repository, but left the things beside the pools undisturbed. A notice once stood by the pools: “The Grotto Heaven is nearby. Passersby, please speak softly.”

In the seventh month of the gengshen year of the Zhongtong era, Sun Si, the pacification commissioner, led his followers in submitting to the court. When the soldiers went to the pools to wash their swords, it is said that a divine dragon surfaced, revealing its back, scales, and mane. The sky and earth suddenly darkened, and thunder and rain broke out. In recent years, pilgrims climbing the mountain have reportedly brought dogs and horses that, if allowed to drink from the pools by mistake, die on the spot. The manifestations of this sacred power have taken place so close at hand.

The Alchemy Pool lies next to the Natural Clarity Hermitage, fifty paces west of the Five Dragons Palace. A steep mountain path climbs between two mountains. Pines and firs wind and twist like dragons, their branches and trunks interlacing. The peaks rise high, yet there is no trace of summer heat. The Alchemy Pool lies beneath the eastern eaves of the Natural Clarity Hermitage. Beneath a huge stone in the pool is a cave said to be inhabited by a dragon, which people often see. Tigers, leopards, and birds of prey also often come here to drink.

According to the prefectural map, this was the former residence of Ma Mingsheng and a place where Chen Xiyi, a Daoist of the Northern Song, once lived. Chen Xiyi received a revelation from the Five Black Dragon Lords, dragon deities, and learned the art of sleeping practice, thereby grasping the mysteries of the primordial state. Ma Mingsheng once refined the solar divine elixir here; the furnace ashes are still present, and their substance resembles neither iron nor stone. Chen Xiyi’s fame spread far and wide. Tired of receiving visitors, he sought out the Scripture Recitation Terrace as a place of retreat.

The Salt Pool is where the Dark Emperor subdued demons. The related account appears in the You Sheng Temple.

The Black Dragon Pool lies beyond the Immortal Pass, in the waters of Zixiao Ravine. A narrow cleft divides two towering rocks; below, the space opens wide like a house, and the pool is unfathomably deep. Prayers offered to the pool during severe drought are often answered at once. A temple stands above it. The related account appears in the You Sheng Temple.

There are two White Dragon Pools. One lies below Needle-Grinding Ravine, where a waterfall plunges from on high and a temple stands in the rock. Prayers there have often been answered. The other lies below the Ascension Terrace. Its waters are dark and deep, and clouds often rise from them. After prayers for rain, rain usually follows soon. Few people reach this place.

The Thunder Cave is where Lord Deng, the Thunder Ministry’s Celestial General who commands fire, practiced cultivation. The related account appears at the Overlapping Peaks.

Peach Liang Cave lies at the Five Dragons and is where the immortals tested their swords. The related account appears at Peach Source Peak.

Sweet Dew Spring lies at Purple Cloud Cliff. The related account appears under that cliff.

Dipper Spring lies below the Great Summit, south of Xu Stone Peak. A spring emerges beneath a rocky cliff, with two stone wells in front of it. The Illustrated Gazetteer records that even if a thousand people draw water, the spring’s flow does not diminish; when no one draws water, it does not increase. Because the spring corresponds above to the star Shen, it is called Dipper Spring.

Hundred Flowers Spring lies at Immortal Singer Cliff. Tradition says that the immortal Tao You’an attained the Dao here. The related account appears under that cliff.

Dragon Well lies at Heavenly Horse Peak. The related account appears beneath the peak.

The Five Dragon Wells are located at the corners around the Five Dragon Palace, and one of the wells is inside the worship hall. In earlier times, written petitions called “slips” were cast into these wells to report to the gods or make requests. The well now lies at Tianma Peak; see the entry for Tianma Peak below.

The Five Dragon Wells are located at the corners around the Five Dragon Palace, and one of the wells is inside the worship hall. In earlier times, written petitions were cast into the wells; they have now been sealed with stones. The water is sweet and cool, clear and bright. According to legend, drinking it can cure illness. When people living in the palaces, temples, hermitages, and mountain dwellings across Wudang Mountain fell ill, they would recover on their own after moving into an official Daoist temple. Daoist companions also used water from the well to prepare medicines, which could treat many kinds of illness. Such accounts attest to the legendary efficacy of the Dragon Wells.

The Star Window, a star-shaped window or opening, is at White Cloud Peak. See the entry for this peak, cited from the Yudi zhi, a work recording changes in regional geography and notable landscapes.

Tiger Creek, also known as Ten Thousand Tiger Ravine; see the entry for that place. The Wind Cave is at Ten Thousand Tiger Ravine; see the entry for Wind Cliff.

The history and origins of the official Daoist temple.

Record of the Five Dragon’s Miraculous Responses.

When the Dark Emperor (Xuántiān Shàngdì) attained immortality and ascended to Heaven, five dragons escorted him on his way. People therefore built a shrine to worship him at the place where he had once lived in seclusion. The Fangyu Shenglan says that Wulong Abbey was where the Dark Emperor had dwelt in retreat. In 1182, the ninth year of the Chunxi era under Emperor Xiaozong of the Song, Wang Dexian, prefect of Junzhou, submitted a memorial asking the court to issue an official decree granting the shrine the name “Abbey of numinous response.” A stele was erected to record the matter. In the sixteenth year of the Yuan dynasty, Zhang, a Perfected Master of the School of the Mysterious Teachings and General Superintendent of Jianghuai, elevated the abbey’s status and changed its name.

The abbey stood north of Great Summit, east of Wulong Summit, south of Hidden Immortal Cliff, and west of Qingyang Ravine. Its terrain wound like a dragon and tiger, with forests and mountain ridges enclosing it. Five wells lay around it, with two ponds at the center. The halls were lofty, and the deities’ statues stood in solemn array. The mountain peak rose sharply, shaped like the axis of the earth.

The central hall was splendidly adorned in gold and green, and dedicated to the sacred image of the Dark Emperor. The Emperor sat amid five encircling dragons, with dragon-shaped brows, phoenix eyes, and a face radiant as the sun and moon. Barefoot, with his hair loose, he stood in a statue made from lacquer with a distinctive fragrance. A Jade Maiden and a Golden Youth held a sword and presented a seal, while two ministers in court robes stood with hands clasped in attendance. In the courtyard, four celestial guards stood watch, armed with weapons and banners. The hall’s four walls depicted the Dark Emperor’s birth and attainment of the Dao. On the rear wall were paintings of a dark tortoise, a giant serpent, and the rising and descending of water and fire.

Ascending the steps, one came to three halls arranged in a row. The central hall, the Hall of Illuminating Truth, enshrined the Dark Emperor’s sacred father and mother, the Primordial Lords. To the south stood the Hall of Laurel Registers, dedicated to the Primordial Emperor Lord; to the north was the Penglai Hall, which housed statues of ten Perfected Masters. Higher up stood the Numinous Response Tower of Cloud-Walking. The other halls and courtyards were arranged in turn and need not be described one by one.

Every year, on the Shangsi Festival and the Double Ninth Festival, the abbey held purification rituals and offerings. Visitors came to pay their respects in an unbroken stream. The setting was serene and beautiful, with exceptional scenery. In the early Song, Chen Xiyi once lived in front of the abbey. After the southward migration during the Shaoxing era of the Southern Song, Sun Yuanzheng, a Daoist of Maoshan’s Qingzhen Abbey, laid its foundations here. After the Jin dynasty fell, Tang Shoucheng, who traveled with a gourd and a bamboo hat, restored the abbey’s former order. At the end of the Song, Wang Yining of Chaoran Abbey in Jiangling once directed its affairs. In the Yihai year of the Zhiyuan era, the Quanzhen Daoist Wang Sizhen revived the tradition. In the Bingxu year of the Zhiyuan era, Ye Xizhen of Jianning became Chief Superintendent. All of them opened up the land and established the abbey’s foundations, so they are recorded here together.

Zixiao Palace

“Zixiao” is another name for the Mysterious Heaven. Zixiao Palace lies north of the Great Summit, east of Zhanqi Peak, west of Weilie Temple, and south of Prince’s Rock. Facing the palace is the Three Lords Peak, rising tens of thousands of feet like jade shoots piercing the clouds. Behind it stands Yuanzhang Mountain, whose seven rocky peaks stretch across the sky like a barrier of stars. Here, pines and firs stand tall, flowers and trees give off their fragrance, and lofty halls and shrines are linked by corridors. The divine images are solemn and dignified, and the spirits’ presence is awe-inspiring. The palace’s layout was modeled on Wulong Palace. The surrounding terrain, however, is broad and open, making it difficult to establish a home nearby. This is a place where immortals cultivate their nature and nourish their spirit, and where the state prays for blessings.

Zixiao Palace was founded during the Xuanhe era of the Song dynasty. The inscription on its original plaque recorded… In the jiawu year, war engulfed the area, and the person in charge of the palace took the plaque and fled south. Before the gengshen year, the prefectural seat was moved here, and the people all chose to settle in this place. Later, the pacification commissioner Sun Si led his followers in submitting to the authorities. For the next fifteen or sixteen years, neither officials nor inhabitants could be seen. In the yihai year of the Zhiyuan era, the mountain gate reopened. Only the main hall remained, but it could still be visited and admired. In the dingchou year, the Daoist Li Shouchong cleared land in front of the palace. Around the wuyin year, the Khitan palace woman Xiao Shoutong built a hall behind it, where she held Zhaijiao purification rites and received offerings. The ceremonies and regulations followed the model of Wulong Palace.

YouSheng Abbey

YouSheng Abbey lies fifty li southeast of the Great Summit, beside Shuangxi Ravine and north of the Salt Pool. To its left rises the layered, verdant slope of Dan’ao Peak; to its right stands Fumo Peak, seeming to soar into the sky. Flower-shaped crystals formed from brine gleam against the white snow, while emerald bamboo…

This site lies fifty li southeast of Great Summit, Wudang Mountain’s main peak, beside Shuangxi Ravine and north of the Salt Pond. To the left stands Cinnabar Ao Peak, layered in verdant hues; to the right, the mountains rise as if subduing demons and soaring through the sky. Salt crystals gleam against the white snow, emerald bamboo sways in the wind, and several qing of level fields spread out like yellow clouds. The numinous pool, famed for its miraculous tales, presents a scene of lasting auspiciousness.

Local tradition says that the Dark Emperor (Zhenwu the Great) once subdued a demon spirit and pinned it beneath a stone. A spring of salt water rises in the pool, which people call the “Washing Pool.” After the authorities forbade its use, the spring gradually dried up, so a Daoist temple was built to guard the site. The mountains wind around it and the terrain is narrow, yet the scenery is well worth seeing. After calamity struck, only the temple’s foundations remained. In the Wuyin year of the Zhiyuan era, the Daoist Zhao Shoujie, whose religious name was Biyun, used his knowledge of Daoist methods and divination to lead his followers. Within a few years, they had built the halls and fashioned the divine images. Mountains encircled the site, while the plain opened into a broad valley. Fine food for the Daoist community could be supplied without being carried from afar, and daily necessities were available locally. The temple was thus restored to its former splendor.

Queen Mother Palace

Queen Mother Palace lies among the peaks south of Great Summit. Clouds and mist wind among the high and low summits, and groves and wooded foothills are scattered across the slopes. Far from the clamor of the world, traces of the immortals remain clearly visible. Tradition says that the Holy Mother, Empress Dowager Shansheng, came here to seek the Dao and pursue the truth, which gave the palace its name. Who could settle here and cultivate the Dao unless they were able to lay aside distracting thoughts?

Cloud and Rosy Glow Temple

Cloud and Rosy Glow Temple stands to the right of Qinhuo Crag and south of Banner-Spread Peak. Verdant summits encircle it, while clouds and rosy hues unfurl and shift, making the scenery exceptionally bright and beautiful. Tradition says that the Holy Mother, Empress Dowager Shansheng, came here to seek the Dao and pursue the truth, which gave the temple its name. Who could settle here and cultivate the Dao unless they were able to lay aside distracting thoughts?

In the Guisi year of the Zhiyuan era, the patriarch Zhang Zhenren bestowed a new plaque on Cloud and Rosy Glow Temple and replanned and expanded its grounds.

Numinous Traces of the Immortals

Stone for Grinding a Needle

About one li north of Wulong Palace lies a mountain stream called Needle-Grinding Stream. Its waters flow down from Wulong Summit, passing waterfalls, unusual rocks, tall trees, and fragrant grasses along the way. Beside the stream, a numinous stone lies crosswise, its surface marked with traces that look as though something had been ground against it.

According to legend, while the Dark Emperor (the Great Emperor Zhenwu) was cultivating, he went a long time without grasping the subtle Dao and seemed to have grown somewhat lax. One day, he came to the stream and saw a goddess grinding an iron rod. The goddess was in fact the Lady of Purple Origin appearing in transformed form. The Dark Emperor asked her, “What are you doing that for?” She replied, “I live in the mountains. I lost a needle, so I want to grind this iron rod into one to replace it.” The Dark Emperor said, “Turning an iron rod into a needle—how could that be easy?” She replied, “I simply haven’t put in enough effort yet.” The Dark Emperor was deeply inspired by this. From then on, he cultivated with greater diligence and ultimately attained heavenly perfection (realizing the Dao).

Sword-Testing Stone

Inside the Second Heavenly Gate on Great Summit is a stone split down the middle, with clear sword marks. According to legend, this is where the Dark Emperor tested his sword.

Immortal’s Resting Stone

This is where the immortal Yin Gui rested, at Hidden Immortal Crag. For related accounts, see the entry on Hidden Immortal Crag.

Testing and Attaining Heavenly Perfection

Sword-Testing Stone

Inside the Second Heavenly Gate on Great Summit is a stone split down the middle, with clear sword marks. According to legend, this is where the Dark Emperor tested his sword.

Immortal’s Resting Stone

This is where the immortal Yin Gui rested, at Hidden Immortal Crag. For related accounts, see the entry on Hidden Immortal Crag.

Testing-the-Heart Stone

This lies west of Purple Cloud Crag. For related accounts, see the entry on Purple Cloud Crag.

Three Heavenly Gates

These lie below Great Summit and are where Yin Xi lived in seclusion to cultivate the Dao and attain perfection. For related accounts, see the entry on Celestial Pillar Peak.

The Shrine of the Immortal Elder of Langmei stands about a hundred paces from the Five Dragon Palace to the north and the Needle-Grinding Stone to the south. There are one or two withered trees there, alongside another tree that soars toward the clouds, called the “Langmei.” Its fruit resembles a peach, but the pit is narrow and elongated. Elders have passed down this story for generations: when one of these trees withers, it does not grow very tall, while the other flourishes anew. The fruit is a sacred treasure left behind by a True Immortal.

Below it stands a temple called the Temple of the Immortal Elder of Langmei. Each year, when the fruit ripens in the fourth or fifth month, the tree grows very tall and the fruit cannot be seen. If one prays to the Immortal Elder, after a while the fruit will fall of its own accord. Picked up and eaten, it tastes both sour and sweet. Yet the fruit is rarely obtained. People also judge the harvest by how much fruit the tree bears: there is plenty in years of abundance, but none in years of famine.

According to legend, when the Dark Emperor (the Great Emperor Xuanwu) attained the Dao through the story of grinding a needle, he picked a plum blossom and placed it in the tree, vowing, “If I attain the Dao, you should bear fruit.” Thus, through the ages, this sacred tree and the traces of the Immortal have remained just as they were.

Elixir Furnace

This is where the gathered Immortals refined elixirs. For related events, see “Hidden Immortal Rock.”

Naturalness Hermitage

This is where the Immortal Ma Mingsheng refined elixirs. For related events, see “Elixir Pool.”

Immortal Birds and Divine Beasts

Black Tiger

The Black Tiger is formed from the Qi of the Northern Celestial Unity and is a numinous spirit that guards the mountains. Its appearance changes unpredictably. Sometimes it takes human form, clad in golden armor and a red robe like a general; at other times it reveals its true form, with a black mane and the likeness of a lion. Sometimes it is as large as a great beast, and sometimes as small as a leopard. Those who see it will meet with misfortune, while those who dream of it will receive good fortune.

At night, the Black Tiger patrols the covered walkways, and its miraculous deeds are widely known. When an evil person appears, it drives them away at once. The alchemical scripture’s line, “The tiger is born in the midst of water,” refers to it.

White Snake

The White Snake is formed from the residual Qi of Yihan, an immortal bird, and is a numinous spirit of this blessed land. It has four nostrils and eight teeth, and its appearance is difficult to predict. The original text is damaged, so its precise form and accounts of its manifestations cannot be determined.

They are formed from the lingering breath left behind by Yihan, a legendary divine bird, and are also regarded as the numinous spirits of blessed lands—places of spiritual excellence and cultivation in Daoism. They have four nostrils and eight teeth, and their forms change unpredictably: at times they coil atop rocks; at others, they appear beside streams and ravines. The large ones are as big as roof beams, the small ones as small as fingers. They suddenly appear on stools, tables, beds, and mats, and sometimes pursue wicked people along the road. The wondrous visions that appear in dreams are boundless, beyond what brush and ink or words can describe.

Numinous Crows

Their plumage is entirely the color of the north, and they are the numinous birds of Wudang Mountain. They can foretell good and ill fortune, appearing as signs of compassion or of fierce severity, and their portents never fail to come true. Usually, several perch on the beams and rafters of the halls. At dusk and dawn, they call and hop about inside. It is said that they are the ones who announce the morning. They live peacefully alongside people, neither fearing nor disturbing one another. During the morning and evening offerings, they fly about, waiting to feed. One of them has a red beak; seeing it is considered an auspicious omen.

White Peng

It resembles a pheasant, with a tail four or five feet long, a red crest, and claws as hard as iron. It wears a black coat and a garment of white feathers. Calling to its kin among green pines and bamboo, it is truly a celestial bird. Yet it will not be kept in captivity: it would rather struggle to break free, even to the point of death.

Variegated Pheasant

Its plumage is bright and patterned, with five colors corresponding to the four seasons. It beats its wings and preens among the mountain crags, keeping to the bamboo groves and inspiring admiration. It often wanders by the courtyards, freely drinking and foraging.

Flying Squirrel

It looks like a rat, with a blue-green tail and a short neck. It leaps among the trees with the agility of a monkey. People call it the “immortal mouse.”

“My Master” Bird

It wears brown plumage, has a golden beak, a blue-green head, and red feet. On clear autumn nights, it calls from the trees on the high peaks, crying “My Master” without pause throughout the night. Legend says that after the Dark Emperor—the Daoist-revered True Warrior—ascended to heaven, the orchid-curtained chamber stood empty, yet the mountain birds continued to mourn him.

Half-Measure Music

It resembles a yellow sparrow and gathers in flocks of several dozen. Its calls follow the tones of the musical scale, as if playing the zither and singing. Legend says that when the Dark Emperor dwelt here in cultivation, the earth deity presented auspicious signs. Even now, this bird can still be seen from time to time.

Wondrous Grasses and Numinous Trees

Ten-Thousand-Year Pine

The auspicious herb of the blessed land grows no taller than five inches. Its color is deep green, and its roots and leaves are well proportioned. It grows on the stone walls of deep ravines and must be gathered from the cliffs. Once gathered, it can be planted in clear water and moist soil, where it takes root at once. If picked and kept in a book, it retains its original appearance. But if touched by an oil-stained hand, it withers and falls away that same day, as if harmed by a demon. Planted before a sacred image, it keeps evil spirits at a distance. Famous mountains south of the Yangtze also have this herb, but its efficacy is inferior to that of the one from this mountain.

Thousand-Year Mugwort

The Dark Emperor (Xuanwu the Great) preserved this herb to aid people in all directions. Its leaves resemble mugwort, its flowers resemble chrysanthemums, its roots resemble artemisia, and its stems resemble wood. It puts forth leaves in the clear, crisp days of autumn. On the leaves are green, round beads like grains of red cinnabar. Gathered during the Three Dog Days of summer, it can treat ailments such as debility and depletion in men, and disorders of Qi and blood in women.

Trellis Plum

Related records can be found under “Trellis Plum Branch.”

Hui Orchid

It grows among rocks on the cliffs. In late spring, when the wind is mild, its graceful fragrance is fresh and pervasive.

Kudzu Curd

This is a sign that the earth is manifesting auspiciousness, and the essence of the kudzu plant. When autumn dew rises into the air, it emerges from the ground like a sacred fungus. It is crimson and brittle, with a taste that is bitter yet slightly sweet. It can treat disorders caused by the stagnation that results from excessive drinking.

Pine Lichen

This is the Dark Emperor’s immortal robe, and a descendant of the blessed land’s numinous auspiciousness. It grows on ancient trees atop high peaks and can reach more than one zhang in length. It can treat snakebites, tiger wounds, scalds, burns, and stubborn sores. Chew it and swallow the juice, then spit out the pulp and apply it to the affected area; it is said to bring a rapid cure. Pine lichen grows in other mountains, too, but no such healing effects have been reported there.

Heavenly Flower

It is bright red and graceful in form, with threadlike strands more than a foot long hanging from it. It blooms across the land in late autumn, graceful, beautiful, and delightful to behold. Tradition says that when the Dark Emperor ascended to immortality, he scattered it among the rocky valleys. To this day, the immortal’s descendants pass it down through the generations.

Cloud Bamboo

The auspicious essence of the earth is gathered in this kind of bamboo. Its stalk has a purple sheen and black markings, and anyone who sees it finds it remarkable. It grows in dense forests, where only one or two plants are occasionally seen.

Shaluo Tree

This tree’s leaves never wither in any season, and its trunk rises high. Its fruit resembles a large chestnut. It grows in deep ravines and on the shaded sides of great mountains, where it seems to veil and reflect the Guanghan Palace, the legendary palace on the moon.

Fangqian Tree

This tree has emerald-green leaves, a graceful form, and a tall trunk. Its roots naturally coil around one another, with vines interlacing in a pattern so intricate that even a painting could not do it justice. Two places on Mount Wudang have trees of this kind: one on the Great Summit, and the other beside the ravine at Wulong Reception Hermitage.

Stone Lampwick

Stone lampwick grows in the soil of Mount Wudang. It is bluish gray and straight in shape, and looks like decayed stone. Once soaked in oil, it gives off a bright light.

Gold-Star Stone and Silver-Star Stone

The place where the Dark Emperor (Zhenwu, the Great Emperor of Perfected Warrior) ascended to heaven turned entirely into this kind of stone, which now covers the whole mountain. It can treat childhood convulsions and similar ailments. Medical formulas throughout the land use it, though its medicinal nature is somewhat cold.

The mountain’s foods include pine mushrooms, preserved bamboo shoots, orange soup, wood-cooked dishes, peony tea, honey wine, chestnut rice, and acorn cakes, each with its own flavor. Paper garments and felt coverings are enough to ward off the cold; pine-resin lamps and birch-bark candles provide enough light to extend the day. A poem says: “In the mountain fields, millet is cooked into rice; wild greens are plain and yellow. The flavor here is something else—only those who taste it know.” Such is the stipend of food with which the Dark Emperor provides for cultivators. Unless one sees through worldly splendor, how can one roam freely beyond the world of convention? I have carefully recorded these words for those who share this aspiration.

Collected Records of Wudang’s Blessed Land, Fascicle Two

Collected Records of Wudang’s Blessed Land, Fascicle Three

The Heavenly-Enfeoffed Dark Emperor’s Sacred Title, from Immortal Traditions

Sacred title: Marshal Who Guards Heaven, Great General of the Dark Warrior, and Fellow Aspirants.

The honorific titles of the Great General Xuanwu are: Great General Xuanwu, who guards the celestial realm; chief administrator overseeing the Three Origins; envoy who travels through the Nine Heavens; divine general in the left administrative office of the Northern Pole Celestial Palace; and Grand Commander over the three realms of Heaven, Earth, and Humanity. He also administers the affairs of immortals, spirits, and ghosts in the Right Victorious Office of the Mysterious Capital, commands the Office of Yuanhe and Transfer and Inspection, and is revered as the Lord of Heaven of the Purple Emperor’s First Heaven, the Minister of the Jade Void, and the Supreme Emperor of the Mysterious Heaven.

In the Song dynasty, he was granted the honorific title “Perfected Lord of the Northern Pole, Who Calms Heaven, Protects the Sage, Aids Accord, Brings Spiritual Response, Blessing, Virtue, Benevolence and Relief, Upholds Righteousness, Harmonizes Fortune, and Assists Transformation.” His original name was Xuanwu. During the Song dynasty, the name was changed to Zhenwu to avoid the character “Xuan” in an imperial temple name.

The Biographies of the Kingdom of Jingle records that the Kingdom of Jingle lay beneath the “Heaven of Dragon Transformation and Brahma Crossing.” The Great Compendium of the Lingbao Tradition: Numerous Hidden Writings says that this heaven is in the northern celestial realm, one of the “Four Heavens of the People,” and lies above the Formless Realm. It is red in color, a vision within the Great Void, and the site of the Lingbao Palace. In the human world, it corresponds to the Lou lunar mansion in the west.

The Illustrated Record of Wudang records that one peak of the Five Dragon Summit corresponds above to the Heaven of Dragon Transformation and Brahma Crossing, and is where the Five Black Dragon Lords of the north dwell. Today, thirty li south of Junzhou, there is a village called Ledu. Tradition holds that this has been a place of peace and contentment since ancient times. At the foot of the mountain east of the village are several old tombs, which local elders say belong to the kings of the Kingdom of Jingle.

The Record of Local Customs says that in remote antiquity Junzhou was the state of Mi. Its people were plain and honest, quiet, and glad to do good. Thus, although it was called the “Kingdom of Elk,” it was still a place where people could live in peace. The Biographies of Immortals also say that the Yellow Emperor was born in the Kingdom of Youxiong, the Red Emperor in the state of the Lieshan clan, and the Dark Emperor, a northern deity, in what is now Ledu. The Dark Emperor’s divine power was vast and his sacred virtue profound; all living things depended on his nourishment to grow. For this reason, he did not wish the place to be called by a state name containing the character “Mi.” Instead, he chose the name Jingle, reflecting the people’s quiet nature and delight in doing good.

The local geography of Junzhou reveals that the waters of Taihe wind and bend around the land, forming many inlets and making it an ideal abode for immortals. According to ancient histories and biographies of immortals, the Kingdom of Jingle must have been Junzhou.

The term “Immortal Scion” is explained in the Tai Xuan Jing: “Heaven’s One gives birth to Water; Earth’s Two gives birth to Fire.” The Dark Emperor governs the spirit of Heaven’s One, so he is called the “essence of the Water position.” His palace is called the “Palace of Heaven’s One.” The Records of Immortals says that the essence of Heaven’s One is the Dark Emperor, its Qi is the planet Mercury, and its spirit is the Venerable Lord of the Five Spirits. In the celestial patterns, Heaven’s One corresponds to the mansions of Emptiness and Danger and appears as the Dark Warrior.

Though the Dark Warrior has a single name, it takes two forms: the dark tortoise and the red serpent. Its vital essence transforms into rain and dew, and also into rivers, lakes, and seas. All creatures capable of flight or song are likewise considered transformations of Heaven’s One. As Water and Fire rise and descend, the tortoise and serpent unite, and from this all things come into being. The Dark Emperor is the ruler of Heaven’s One who governs this entire process.

The Hun Dong Chi Wen says: At the beginning, all things were in a dim, indistinct state, difficult to perceive, and the Great Dao was profound and remote. Before anything had taken on color or given rise to desire, the One Qi condensed into the Three Treasures. Through the Five Kalpas—the stages of cosmic formation and transformation—heaven, earth, and all things gradually took shape amid a chaos in which things seemed at once near and far, still undivided. Thus the primordial beginning reached its culmination, and patterns and order first appeared. The heavy, turbid Qi sank, while the light, clear Qi rose; heaven and earth were thereby separated above and below, and the August Heaven and Vast Earth presided over and guarded the whole cosmos.

Heaven One gave rise to Water in the Kan Palace, the northern quarter associated with Water. The wondrous transformations began to take form at the Kun Rampart, the foundation of the earth. Fire, Wood, Metal, and Earth guarded the four quarters, while Red, Blue-Green, White, and Yellow each fulfilled the duties of an imperial ruler. The stars, sun, and moon followed the mysterious order, bringing the celestial patterns into view and giving form to all things. The deities of high heaven and deep earth followed the nature of nurturing and sustaining all things, establishing teachings as circumstances required. Heaven and earth are vast and majestic, radiant and splendid; their wondrous principles are beyond words, and their depths beyond measure.

The Northern Pole’s Blessing Saint, the Dark Warrior (Xuanwu), Heaven One Lord, Supreme Emperor of the Dark Heaven, is the emperor of Heaven One and the numinous essence of the Water quarter. The Tai Ji Yin Wen says: The essence of Heaven One is the Dark Emperor, who dwells in the Kan quarter and directs and orders all things. The Qi of Heaven One is the Water Star, which assists the Dao, moves ceaselessly through the cosmos, and transforms and nurtures all things. The spirit of Heaven One is the Lord of the Five Numina, who assists the celestial court and guards the Northern Pole. Heaven One corresponds in form to the Xu and Wei lunar lodges. The deity who governs the movement of the celestial patterns in the north is called the Dark Warrior. Though it has a single name, its form is made up of a dark tortoise and a red serpent. Its vital essence transforms into rain and dew, as well as rivers, lakes, and seas; living creatures that fly or make sounds are also said to have been transformed from Heaven One.

The tortoise and serpent joined as one symbolize the stability of heaven and earth, each settled in its proper place. Since the Dark Emperor is the emperor of Heaven One, he can govern and restrain them. Earth Two gives rise to Fire, which belongs to the Li quarter in the south and is called the Red Emperor; its form corresponds to the Vermilion Bird. Heaven Three gives rise to Wood, which belongs to the east and is called the Blue-Green Emperor; its form corresponds to the Azure Dragon.

The Fourth Heavenly Stem corresponds to metal in the west, and therefore to the White Emperor, whose form is the White Tiger. The Fifth Heavenly Stem corresponds to earth at the center. The Yellow Emperor governs it and commands all the gods; there is no need to discuss him further here. After the great turtle said to support Heaven and Earth was beheaded, the Five Emperors assisted the Great Dao. The Dark Emperor embodies the De of nourishing all things and bringing growth, as well as the De of gentleness and humility, cleansing impurity, and quelling calamities and anomalies. His grace reaches upward to the highest heavens and downward to birds in flight and fish in the water; all plants and animals depend on it.

The Mysterious Primordial Beginning, the subtle original Qi spoken of in Daoism, descended into the human world through many cycles of calamity, transmitting scriptures and saving people. The Lord on High then commanded the Dark Emperor to descend to earth. During the era of the Three Sovereigns of Upper Antiquity, he took the form of the Perfected One of Primordial Beginning; during the Three Sovereigns of Middle Antiquity, he became the Perfected One of Primordial Origin; and during the Three Sovereigns of Lower Antiquity, the Perfected One of Primordial Simplicity. In those times, people recorded events by tying knots and administered affairs of state, though the details can no longer be verified.

At the beginning of the Opening Emperor’s first calamity cycle, chaotic and evil Qi dispersed throughout the world, and the Correct Way was destined to flourish. The people of the lower world in the Southern Continent still lived by eating raw flesh and drinking blood, dwelling in caves and the open wilderness. The Lord on High therefore commanded the Five Emperors to descend to the human world in succession and teach and nurture the people.

The Azure Emperor descended first, arriving on earth under the name Taihao and the title Fuxi. He founded a state, observed the signs of Heaven, established laws, and began keeping records of the movements of the stars. He set out the proper relationships between ruler and subject, father and son, and husband and wife. A Dragon Horse emerged from the Yellow River and a spirit turtle appeared in the Luo River. From these, he drew the trigrams and created writing, while practicing De and spreading generous benefits.

The Vermilion Emperor was born in the state of the Lishan clan, in what is now Suizhou. He was the Flame Emperor, titled Shennong. He planted the five grains so the people would have food to eat. But the De of Fire grew excessive, leading the feudal lords to seize one another’s lands and Chiyou to rebel and wreak havoc. This, too, was determined by the course of fate. The Vermilion Emperor belongs to Fire, while the Dark Emperor belongs to Water; their signs show that Water and Fire are intertwined and cannot be separated.

The Red Emperor belongs to Fire, and the Dark Emperor belongs to Water. Water and Fire have signs that cannot be separated. Later, the Dark Emperor was born in the kingdom of Zhengle and named Zhaoyao Tongguang, with the title Lord of Hidden Clouds. The Yellow Emperor was born in the kingdom of Youxiong. According to Shi Huang Nanmi, Youxiong was in what is now Xinzheng, Henan. The Yellow Emperor’s personal name was Xuanyuan, and his title was the Yellow Emperor. The White Emperor was also born in the Yellow Emperor’s palace. He was named Shaohao and titled Lord of the Golden Heavens. They all upheld the legitimate order and cared for the people, quelled calamities, and established their achievements; afterward, each returned to his original place.

The Dark Emperor received the essence of Heavenly Unity—the primordial essence associated with Water—and devoted himself solely to stillness and spiritual resonance. He did not wish to occupy the throne; his aspiration was to return to the source. So the Supreme Lord sent down the remaining Qi of Heavenly Unity into the palace of the Lord of the Golden Heavens, where it transformed and gave birth to Zhuanxu, titled Lord of Gaoyang. He took the Dark Emperor’s place, wielding the mandates of Fulu and governing the people.

A note: The Dark Emperor was born in the kingdom of Zhengle at the end of the reign of Shennong. The year was called “Guanfeng Dunpang” in the traditional cycle, corresponding to a Jiawu year. It was the month of Guxi—a calendrical term associated with the twelve pitch pipes and corresponding roughly to the third month—and the third day of the eleventh month. At noon, when the sun stood at the center of the sky, the Yang essence of Heavenly Unity lodged in the celestial regions of the Yi, Han, and Lou lunar mansions, and the Dark Emperor was divinely conceived. Later, beneath the Heaven of Dragon Transformation and Brahma’s Passage, he entered the womb of Lady Shansheng in the kingdom of Jingle. After fourteen months of gestation, he was born from his mother’s left side.

At the Dark Emperor’s birth, auspicious signs such as clouds of many colors and wondrous fragrances were too numerous to recount. Gifted with extraordinary intelligence from birth, at the age of seven he could take in at a glance books on astronomy, writing, and tally marks, silently grasping their meaning. He devoted himself to seeking the Great Dao, wishing to serve the Supreme Lord and bring blessings to all the people. As he sought a quiet valley in which to cultivate his inner primordial truth—the original, authentic Qi—his spiritual resonance drew the Limitless Purple Primordial Lord, a revered Daoist deity, who came to teach him the supreme methods of the Dao.

Pointing to Mount Taihe, the Purple Primordial Lord said to him, “The mountain’s range begins in the directions of Qian and Dui and winds for fifty thousand li. Its waters flow from the Zhen sector, and its earth corresponds to the Yi and Han lunar mansions, appearing in connection with the Heavens of Jifeng, Taian, and Huangya. You may dwell here and bring yourself into accord with the Dao of Supreme Harmony.”

After his ascension and return to his appointed place, he would assist the Great Dao on Great Dao Mountain, where one cultivates the Way, becomes an immortal, and serves the Great Dao. The mountain range began in the northwest and west, winding for fifty thousand li. Its waters flowed out to the east, and its terrain corresponded to the lunar mansions Yi and Zhen. The place appeared as the Heavens of Extreme Wind, Great Peace, and Imperial Cliff. “You may dwell there, joining with the Way of Great Harmony. After your ascension and return to your appointed place, you will assist the Great Dao and endure as long as Heaven, Earth, the sun, and the moon.” With that, the divine being rode off on a cloud.

At fifteen, he took leave of his parents. His royal father could not restrain his resolve, so he entered the mountain and devoted himself to contemplating the subtle mysteries of emptiness and the Way of Guarding the One. In silence, he met with the immortals. He stood nine feet tall, with a face round as the full moon, dragon-shaped brows, phoenix eyes, thick hair, and a fine beard. His appearance was clear and bright as ice. He wore garments made of pine and lichen, and walked barefoot with his hair loose. For forty-two years he focused his spirit on cultivating the Way and nurturing his nature, until at last he attained the highest fruits of the Dao.

At that time, the Yellow Emperor, Xuanyuan, ruled the world and governed the people. On the morning of the ninth day of the ninth month in the year Gengyin, the seasonal energies between Heaven and Earth were clear and bright. Luan birds, immortal cranes, and celestial flowers danced through the air together; the mountains and forests resounded, and the music of immortal footsteps in the void rang out on its own. The earth all turned the color of gold and jade. The Dark Emperor stood on the platform with his hands clasped. Before long, a host of immortals, attendants, carriages, and banners arrived beside the platform in a spectacle beyond the ordinary.

Five Perfected Ones came forward bearing a jade register of the Great Mystery. “By command of the Celestial Emperor, we summon you to ascend to Heaven,” they said. The Dark Emperor bowed reverently. The decree on the jade register read: “The Celestial Emperor commands the holy youth who studies the Way, son of the Kingdom of Quiet Joy: The Dark Emperor, whose name is [name], has received the transformation of the Dark Origin, holds the supreme position of the Heavenly One, and has completed his merit and perfected his work in the Dao. He shall now ascend to the Golden Palace and be appointed Great Mystery Marshal, overseeing the affairs of the Bureau of Origin Harmony and Transfer. He is granted a nine virtue crescent moon crown of gold and jade of the morning light; a jade hairpin of splendid jade; a precious blue-green jade tablet; a robe of purple-gold clouds and rosy light; a vermilion robe and a skirt of crimson silk adorned with feather patterns; a seven-treasure robe of fine weight; red shoes of primordial light; a precious seal and dragon sword; a feathered canopy and jade carriage; nine lights and nine joints; and the numinous banners of the Ten Absolutes. He shall also be accompanied by eight luan birds, nine phoenixes, celestial troops and jade maidens, and myriads of carriages and riders, to attend at the imperial court. Upon receiving this decree, carry it out at once.”

The Dark Emperor bowed and accepted the Celestial Emperor’s decree. The five Perfected Ones came forward and said, “We have been commanded to clear the way for you.”

Yizhen said, “I am another incarnation of you from a former life, named the Dark Elder of the Fivefold Spirit, Black-Jointed Spirit Aunt. You have no ambition to rule as king and are wholly devoted to returning to your original state; this is worthy of praise. Your parents in the mortal world have already attained the rank of True Immortals.”

At that moment, the Five Black Dragon Lords helped him ascend to heaven and brought him to Purple Cloud Peak. He took off his garments woven from pine and lichen and put on the robe and cap that had been bestowed upon him. At the summit, he strode through the air as if walking on empty space. Then he rode in a vermilion carriage, escorted by five dragons, and ascended through the clouds to appear in person before the Supreme Emperor, where he received an office in the celestial court. Later, Taihe was renamed Mount Wudang.

When the final calamity of the Kaihuang era arrived, the beings of the lower world had grown extravagant and arrogant amid peace and prosperity. They abandoned simplicity in pursuit of empty glamour, and the cycles of calamity were about to turn. Tyrannical rulers and corrupt officials, demons and monsters, mingled among the living and in the underworld. During the reign of King Zhou of Shang, his brutal cruelty brought the Six Heavens’ demonic hosts into view. Portents and disasters followed one after another; humans and ghosts could scarcely be distinguished, and an evil, chaotic Qi spread through the world, harming the people.

At that time, the Primordial Heavenly Emperor was expounding the Dao in the Hall of the Upper Origin, in the Palace of the Eight Luminaries. Dark and poisonous forces, blood-red radiance, and foul Qi surged toward the gates of heaven. The Perfected One of Wondrous Conduct bowed and petitioned the Emperor to display his power and personally go forth to subdue and purge them. The Emperor then summoned the August Lord of the Vast Heaven and charged him with restoring the Mandate of Heaven and setting the world in order. He also sent the spirit of the Calamity-Heaven One to be born in the western land of the Ji clan, where he was named Fa and became King Wu of Zhou, bringing peace to the realm.

The Dark Emperor was formed from the essential Qi of the Celestial One. He commanded the Dingjia spirits and the gods of wind, rain, water, and fire, and could sweep away evil and impurity. A Jade Lad beside the Emperor was ordered to carry a talisman and summon the Dark Emperor. Obeying the decree, the Dark Emperor appeared before the Emperor and reverently accepted the heavenly mandate. He then led the true forms of Kan and Li, a blue tortoise and a giant serpent, the Dingjia spirits, the Five Thunder divine troops, three hundred thousand divine generals, and the Great Rainbow, lions, poisonous dragons, and fierce beasts down to the lower world to carry out Heaven’s command and wage war against evil.

After vowing before his teachers and the assembled crowd, he said: “The divine power of the Dark Emperor (Xuan Di), the northern water deity and Great Emperor Zhenwu, arose through transformation from Great Yin. It is the vital essence of the Water position. In the heavens, it corresponds to the Xu and Wei lunar mansions, and appears in the form of a tortoise joined with a serpent. Within seven days, he subdued the demons and monsters throughout the world, verified their names in the registers, memorialized the matter, and had them bound and confined in the north.

“Afterward, the Dark Emperor went to Qingdu, the celestial capital, to pay his respects at the Golden Palace, where the Celestial Emperor resides. The Supreme Emperor commended him and ordered Haotian to raise his rank among the immortals. The Perfected One Taidan, a scholar of the Mysteries in the Scripture Service at the Golden Palace, was commanded to compile a jade register at the Yuhua Court. Its text read:

“‘You are an auspicious manifestation of the primordial, undifferentiated Qi, endowed with the moral power and majesty of the supreme Nine Yangs. In examining and transferring the registers of the people, you have made not the slightest error. Now, as one cosmic age gives way to another, the orthodox and the deviant are mingled, and the Six Heavens’ demon kings have seized the opportunity to rise, bringing harm to all under heaven. Without your display of true power, how could the world be at peace? Your high virtue and great achievements defy any full account of praise. You should return to your source and rightful station, and restore your original nature and primal state. How could your merit be made known without recognition? We now bestow this Golden Writ upon you; you need not decline it.’”

The Dark Emperor was invested with the titles General of the Dark Warrior Who Stabilizes Heaven, Grand Director of the Three Origins, Envoy Who Roams and Patrols the Nine Heavens, Grand Commander of the Three Realms on the Right Side of the Northern Pole and the Left Wall of Heaven, Adjudicator of Affairs Concerning Spirits, Immortals, and Ghosts, Administrator of the Right Victorious Palace of the Dark Capital, and Celestial Lord of the Purple Emperor’s First Heaven. He also retained his post as Marshal of the Great Mystery, overseeing the affairs of the Office for the Transfer and Review of Primordial Harmony. Upon the arrival of the register, its commands were to be carried out. The Supreme Emperor ordered the Dark Emperor to resume his former identity and authority and to continue serving in these offices.

With disheveled hair and bare feet, treading upon the tortoise and serpent and holding the Dark Banner, the Dark Emperor personally donned his armor and remained forever stationed at the Kan position—the northern, water position among the Eight Trigrams. On the days of Jiazi and Gengshen, and on the seventh, seventeenth, and twenty-seventh days of each month, he descends to the human world to observe people’s good and evil, cultivation, and merits and faults, widely bestowing blessings and protecting the state.

After receiving the Mandate of Heaven, the Dark Emperor (the Great Emperor Zhenwu) manifested countless transformations. He became the supreme lord who teaches and transforms all living beings, widely rescuing people throughout the world. His grace reaches across boundless celestial grottoes and blessed lands. His efficacy is remarkable, his responses are numerous, and the records of them are too many to recount. His beneficence is vast, and his wisdom and De (Virtue and Power) are immense. He never ceases to keep all living beings in his thoughts or to show compassion for the human world. For this reason, he is revered as the supreme Dharma King, whose great compassion and mercy extend salvation to all.

On the Duanwu festival in the second year of the Jiayou era of the Song dynasty (1057), the gods of the three realms appeared together before the Supreme Deity of the Primordial Beginning. They also met with the Three Treasures, the revered celestial lords, and the August Heavenly Emperor. The gods brought forth the Jade Register of Merits and Transgressions of the Myriad Heavens, which records the merits and faults of the heavens. They summoned divine officials responsible for examining profound merit: the Great God Sima, Attendant at the Golden Court; the Perfected Lord Kehan, Director of Destiny; the Perfected Lord Dingming, Director of Records; the Perfected Lord Caifang, Director of Merits; and the Perfected Lord Baoming, Director of Transgressions.

Since high antiquity, the Five Elders, the Eleven Luminaries, the Northern Dipper, and the Twenty-Eight Lunar Mansions had regulated Yin-Yang, and their merits were worthy of being ranked alongside the Heavenly Worthies. The Three Officials, the Four Sages, the deity Taiyi Kaihua, and other gods had assisted Heaven and brought stability to Earth; their merits, too, came close to those of the Heavenly Emperor. The Golden Court therefore issued an order for the Three Ministries to assess their sacred accomplishments. The assessment found their merits as exalted as those of the Heavenly Emperors and Lords, so it was decided that the Three Officials and Four Sages would be granted the honored title “Imperial Perfected Ones.”

On the Heavenly Waxing Day, an important Daoist sacrificial festival, Heaven issued an edict summoning the Three Officials and Four Sages to the foot of the Three Heavens’ Gate. Their documents of investiture were placed in a jade casket, and the Golden Court commissioned two officials to compose the jade register: the Perfected Lord Siwen, a Pure Mystery Academician at the Hanlin Academy and Left Attendant of the Golden Court, and the Perfected Lord Sijing, a Precious Writ Academician at the Hanlin Academy and Right Attendant of the Golden Court. On the Shangyuan festival, the fifteenth day of the first lunar month, the Three Officials and Four Sages were formally invested as emperors. The text of the investiture was engraved on jade tablets in gold characters shaped in dragon script and phoenix seal script. It was placed in a brocade pouch woven with cloud patterns, then secured in a jade casket with a golden dragon lock.

The Jade Register of the Dark Emperor records: The vast and utterly true Great Dao (the Way) opened up Heaven and Earth and brought forth the myriad things. It is the pivot on which the heavens turn and is revered throughout the Three Realms. Its blessings are boundless, and it ought rightly to be praised and honored.

The Purple August Celestial Lord of the First Heaven, whose offices include Grand Marshal of the Great Mystery, General of the Dark Warrior Who Pacifies Heaven, Chief Administrator of the Three Origins, Envoy Who Ranges Through the Nine Heavens, and Grand Commander of the Three Realms of the Left Heavenly Crooked North Pole and Right Enclosure, as well as authority over the affairs of immortals, spirits, and ghosts and the offices of the Right Victorious Mansion of the Dark Capital and the Yuanhe Registry of Transfers and Promotions, is named Ling Tong Da Miao (“Numinous Communication, Great Marvel”). His Daoist methods are complete and luminous: above, he opens the mysteries of primordial transformation; below, he gathers and commands the finest essence of the Void and Danger constellations. He sustains the Earth’s order and protects the primal source of Heaven; he sets creation in motion according to the four seasons and carries out its guiding principles in accord with the eight seasonal divisions. His achievements have endured through five hundred thousand kalpas, and his De (Virtue/Power) is equal to that of the Thirty-Two Heavens. Profound and subtle, he is also radiant and manifest. In recognition of the merits recorded here, he should rank immediately below the Imperial Perfected. To withhold honor from him would fail to make his virtue known.

Therefore, the Celestial Emperor solemnly dispatched the Immortal Lord Xuanyuan Zhiben, “Holding to the Source,” whose offices include Golden Truth and Purple Yang Grandee, Attendant in the Golden Gate, Grand Academician of the Hall of Pure Spirits, and Director of Daily Affairs and Keeper of the Registers for the Three Heavens’ Gate. He was to carry the Jade Register and specially invest the Dark Emperor with the title “Imperial Lord of the Dark Heaven, Preceptor and Minister of the Jade Void,” while also appointing him “Envoy of Inquiry and Inspection for the Nine Heavens.” May he assist the Great Dao above and endure through all generations; may he protect the people below and let blessings flow without end. The register, marked with dragons, has been sent down to proclaim this appointment. He should accept the investiture without declining it; once the register arrives, he should carry out its command.

Thereupon, the Dark Emperor and the assembled Perfected Immortals accepted the imperial title: Imperial Lord of the Dark Heaven, Preceptor and Minister, and Envoy of Inquiry and Inspection for the Nine Heavens. In this capacity, they would assist the Great Dao and endure in the world, protect the people, and ensure that their blessings endure.

Thus the Dark Emperor, revered in Daoism as the Great Emperor of the Dark Warrior, received his imperial title at the Seven-Treasure Jade Terrace. The Supreme Lord of the Vast Heavens, the highest Heavenly Emperor, personally presided over the investiture ceremony. Its rites were much like those by which earthly emperors appoint generals and grant them the charge to found a dynasty.

The Supreme Lord of the Vast Heavens bestowed on the Dark Emperor ceremonial regalia: a jade banner, a jeweled tally, and a jade carriage fitting adorned with nine dragons. He also granted him a Heaven-Connecting Crown with twelve hanging strands, a dark ceremonial robe embroidered with the Twelve Emblems, a black jade tablet, and red shoes. When the assembled immortals now pay court, the Four Saints stand at the head of the ranks.

The Dark Emperor’s residence is called the Palace of Heavenly Unity and True Felicity. It lies above the Purple Tenuity, where the heavenly palaces are found, between the two heavens of Great Simplicity, Beautiful Joy, the Great Void, and the Supreme Heights. The palace is vast and magnificent, formed from wondrous Qi arising naturally. Its jewel-like jade trees ring in the spirit wind, their sounds in harmony with the musical modes of gong, shang, and the others. Red radiance and purple clouds veil it throughout the year. This is the realm of Jade Emptiness, also known as the Realm Without Form.

After the Dark Emperor received his imperial title, the Supreme Emperor posthumously bestowed honorific titles on his parents: his father was named Heavenly Lord of Still Joy, Great Emperor of Illustrious Truth; his mother, Empress Dowager of Victorious Goodness, Transcendent Immortal of Jade Truth. The Celestial Gate was also appointed General of Great Mystery, Fire Essence Containing Yin, Divine Venerable of Red Spirit; and the Earth Axis, General of Great Mystery, Water Essence Nurturing Yang, Divine Venerable of Black Spirit. These divine beings also dwell in the Palace of Heavenly Unity and True Felicity. For this reason, all beings in the Three Realms honor him as the Dark Emperor.

This book was passed down through the generations by perfected immortals to those who had attained the Dao, and so it came to circulate in the world. That people today can read the sacred accounts recorded in it is a blessing accumulated in past lives.

Imperial Edict in the Brushwork of Emperor Zhenzong of the Song, Conferring a Title on the Perfected Warrior General

To the Secretariat-Chancellery:

We revere the august spiritual power of the gods and seek their protection. In accordance with the old statutes, We bestow additional honorific titles upon the divinity. Zhenwu (the Perfected Warrior, a revered Daoist deity also known as Xuanwu, the Dark Warrior) has a majestic divine power and presides over the north. The profound merit of this deity cannot be fathomed, and its hidden power pervades all things without a sound.

Upon the fine land of the capital, the forms of the tortoise and the snake once appeared. Treasures also emerged from the earth, and sacred springs welled up. The spring water is cool and sweet, bringing blessings to the nation and curing the illnesses of the people. Reflecting on the protection the divinity extends to the world, We are filled with gratitude and sincerely consider how to repay its kindness. We have therefore chosen this auspicious site to build a solemn shrine. Since an image has already been installed for worship, We should now raise our reverence for and praise of the divinity.

We have examined its admirable deeds and hope that its auspicious signs will be forever manifest. Accordingly, the General Zhenwu shall be enfeoffed with the title "Perfected Lord of Protective Response, Guardian of the Realm." Let the officials respectfully comply with this decree and make it known to all. This edict is issued for your knowledge.

Issued on the seventh day of the seventh month of the second year of the Tianxi era.

Gazing up at the heavenly court soaring high into the clouds, one sees the Northern Pole Star exalted above, with the gods gathered about it in attendance, and the Dark Warrior (Xuanwu) standing in solemn majesty. The court, observing that the rites for enshrining the divine images were already grand but that the god's titles were still incomplete, began to add further honorifics and ceremonies in the hope of receiving divine blessings.

The Northern Pole Protector of the Sage, Aider of Compliance, Numinous Responder, True Lord Zhenwu (the honorific title of Emperor Zhenwu) is a revered deity of the celestial realm and a spirit formally sacrificed to by the state. His numinous power dwells on high, as though he often descends to stand before the court's ministers, and his sacred radiance inspires such awe that demons and goblins have nowhere to hide. Many conspicuous auspicious signs and efficacious manifestations have been widely witnessed and reported. In the Tianxi reign period (1017–1021), auspicious omens appeared at Lipi Guan (Sweet Dew Abbey), and in the Xining reign period (1068–1077), accounts of the god's manifest responses also circulated in Dashun City.

Successive ancestors progressively expanded the sacrificial rites, established a shrine hall at Afu Ling, and renewed the plaque of the Protector of the Sage Hall. For this reason, I have given special attention to sacrifice as a means of repaying the god's grace, and the god has in turn often looked down upon the prayers of the people. Considering that the god's sincerity is clearly manifest, even in the deep and distant realm of the dead he has never turned away the petitions of the human world. The god bestows lofty and profound blessings, allowing descendants to endure for ten thousand generations, and his virtue reaches the common people of all four quarters.

Now I make special proclamation of the god's great merit and add to his noble epithets. May the god receive further protection in the Golden Gate and Jade Capital (the dwelling of the Heavenly Emperor), ride the cloud chariot and drive the wind steeds, and guard the human world for a long time. I also hope the god will be serene and joyful, and will gladly accept the offerings of the human world. He is hereby conferred the title "Northern Pole Protector of the Sage, Aider of Compliance, Numinous Responder, Blessed Virtue True Lord Zhenwu." Let the edict be obeyed as stated above, and upon receipt of this document, carry out the order accordingly.

In the second month of the fifth year of the Baoyou reign period of the Song dynasty (1257), the court issued the edict of enfeoffment.

The Lord of the Northern Pole occupies the most honored position, and Xuanwu (a supreme Daoist deity, later revered as Zhenwu, the Perfected Warrior) is indeed a divinity of the highest eminence. Although he dwells in the south and commands the myriad spirits, he must still be served with reverence. Since he has secretly granted his protection, the court should openly hold rites of commendation and enfeoffment, extend grace, and augment his honors, so as to display the court's veneration of him.

The True Lord of the Northern Pole, Protector of the Sage, Aider of Compliance, Zhenwu, Efficacious Responder, Source of Blessings and Abundant Increase, has a Dao (the Way) and De (Virtue) that extend throughout heaven, earth, and the four quarters, and a majesty that awes all numinous beings. He received the pure essence of the primordial qi of heaven and earth, and the merit he secretly bestows is worthy of reliance. He grasps the subtle transformations of the two qi of Kan and Li (Water and Fire), and his spiritual powers are vast. He sweeps away evil spirits and supports the right path, and all his deeds aim at relieving the common people and protecting the state.

The sovereigns of successive generations of this dynasty have all venerated him with utmost sincerity. Under Emperors Zhenzong and Renzong, his efficacy and responsiveness were made manifest. Under Emperors Xiaozong and Ningzong, he was worshipped as Protector of the Sage and honored for his blessings and abundance. Now that I have ascended the throne in youth, I too should augment his titles and spread wider his bounty. Praising his keen and efficacious wisdom, we have already extolled his merit in bringing equal benefit and harmony to all. In the deep and hidden unseen, he responds silently, and his numinous power, brilliant and far-reaching, shines over the four quarters. No wish goes unfulfilled, and he bestows blessings on the people. No hidden matter escapes his knowledge, and he purifies the evil vapors of the four seas. All the living beneath heaven are under his protection.

His benevolence is broadly bestowed in relief, and his upright Way accomplishes great works. Even if we strain to praise this Supreme Perfected One, we cannot exhaust the lofty extent of his virtue. May he continue to spread the shelter of the Great Dao and forever protect the human world. We hereby confer the title: "True Lord of the Northern Pole, Protector of the Sage, Aider of Compliance, Zhenwu, Source of Blessings and Abundant Increase, Benevolent Relief, Upright and Fierce." Carry out the above edict, and once the document arrives, act accordingly.

Eulogy and Investiture Seal Inscription of Emperor Renzong of Song:

The origin of all things, its virtue is profound and worthy of reliance. Its essence penetrates the mysterious heavens, and its spiritual light shines forth brilliantly. He is the patriarch who enriches all things, preserving their harmony and unity. When people offer incense and gaze upward in worship, they may receive the Five Blessings.

Title Conferred on the Fire Essence of the Heavenly Gate:

"Equal in Virtue, Assistant in Governance, Utmost Sincerity, Deeply Responsive, Compassionately Bright, Universally Relieving, Yang-Discerning, Martial Sage, Right Attendant, Cloud Rider, Protector of the State, Preserver of Stillness, Assistant of Solemnity, Guardian of the Mystery, Great General of the Supreme Taiyi (the Great Unity)."

His divine image appears as a red snake. In his transformed form, he has a blue face and three eyes, wears golden armor, and dons a dōumóu (an ancient war helmet).

Title of the official honorific conferred upon the Water Spirit of the Earth's Axis (Dizhoushui zhi jing): Tongde Zuoli Zhiying Dadao Xianming Wuji Yinzhen Shengshuo Shengzuo Zhengshi Yunqi Huguo Baoning Fusu Xuan Chu Taiyi Da Jiangjun. Its true form is the Black Tortoise, which takes the appearance of a black body clad in golden armor and wearing a helmet.

The above honors were conferred as stated, by imperial decree on the first day of the second month of the second year of the Jiayou era (1057).

Days of Descent for Recording Merit

The days are the seventh of the first month, the eighth of the second month, the ninth of the third month, the fourth of the fourth month, the fifth of the fifth month, and the seventh of the sixth month.

The above honors were conferred as stated, by imperial decree on the first day of the second month of the second year of the Jiayou era (1057).

Days of Descent for Recording Merit

The days are the seventh of the first month, the eighth of the second month, the ninth of the third month, the fourth of the fourth month, the fifth of the fifth month, the seventh of the sixth month, the seventh of the seventh month, the thirteenth of the eighth month, the ninth of the ninth month, the twenty-first of the tenth month, the seventh of the eleventh month, and the twenty-seventh of the twelfth month, as well as the Sanyuan (Three Primes) days, the Jiazi (Jiazi) days, and the Gengshen (Gengshen) days.

Offerings

The Xuandi (Dark Emperor, also known as Xuanwu, the Dark Warrior), is a great sage of the celestial realm and a blessing deity of the mortal world. He does not seek ornate display and values only purity and reverence.

Suitable offerings include clear oil, cold water, lamps and candles, seasonal fruit, cold tea, jujube soup, and yellow-white flowers. Offerings should be arranged cleanly and neatly, for this brings great auspiciousness.

Forbidden offerings include pomegranates, plums, lotus flowers, vividly red flowers, lotus root, pungent foods, impure things, as well as hawks, dogs, and pregnant women. Although the blessing deity is compassionate and vast in his mercy, his attendant spirits will immediately appear to punish transgressions, so one must be exceedingly careful.

Taboo Names of the Xuandi

The taboo names of the Xuandi, which are the substitute terms Daoism uses to avoid speaking the names of deities, are: Qi, Zhongfang, Jie, and Zei.

The Celestial Emperors of the Four Heavens

The Celestial Emperor of Longbian Fandu Heaven, whose inner name is Juling Miaoguang, dwells above the Formless Realm, and his body is red in color. This heaven is also called the Upper Wonderful Heaven, and its palace is named the Lingbao Palace, corresponding downward to the Kingdom of Jingle.

The Heavenly Emperor Taian Huangya (Taian Huangya Tiandi), whose hidden name (inner name) is Huidian Ahun, dwells in the Realm of Form (Sewujie), one of the levels of heaven recognized in Daoism, and is associated with the color white. He is also called the Heaven of Ultimate Bliss, and his palace is named the Kaiming Palace.

The Heavenly Emperor Xianding Jifeng (Xianding Jifeng Tiandi), whose inner name is Huiqiaowei, also dwells in the Realm of Form and is associated with yellow. He is called the Heaven of Vast Music, and his palace is the Taichi Palace (Palace of Great Red). The second heaven corresponds to Mount Wudang.

The Heavenly Emperor Fenggan Da (Fenggan Da Tiandi) is recorded in the ninth chapter of the Zhenwu Qisheng Ji (Record of the Awakening Sage Zhenwu), compiled by imperial command under Song Xiang, Imperial Attendant and Duke of Jing of the Song dynasty. According to this account, when Zhenwu (the Perfected Warrior, the Dark Emperor revered in Daoism) first began his cultivation, he met this emperor, who bestowed on him the Heichi Luan Jiao Duanmo Xiong Sword (the Black Sword of Tangled Horns that Severs Demons). The text states that the sword's inner name is not yet known.

The Celestial Minister Star Lord of the Xusu lunar mansion (Xusu Tianqing Xingjun) and the Celestial Treasury Star Lord of the Weisu lunar mansion (Weisu Tianqian Xingjun) both embody the image of "Celestial One" (Tianyi). Their forms are the tortoise and the snake, and water and fire, and both fall under the authority of the Dark Emperor.

The inner name of the Purple Primordial Lord of the Supreme Dao of Nothingness (Wuji Shangdao Ziyuan Jun) is not yet known. The Immortals' Biographies (Xian Zhuan) record that he transmitted Daoist methods to the Dark Emperor and revealed the origins of Mount Wudang. For this reason he is now honored as the Sacred Master.

The Immortal Emperor Yuanhuang of the Nine Heavens, who Keeps the Registers (Jiutian Zhangji Shangxian Yuanhuang Dijun), is surnamed Zhang and named Ya. He is one of the three great deities and governs the registers of official rank and emolument. All officials and scholars who receive stipends fall under his charge. He also oversees the calculation and transport of the Water Palace (the divine realm of water in Daoist cosmology), assists the Great Dao, and helps the Dark Emperor deliver the people of the world. Further deeds of his are recorded in the Immortals' Biographies.

The Perfected Lord Shenying Yuanhui of the Celestial Mechanism of the Upper Clarity (Shangqing Tianji Dou Chengzhi Shenying Yuanhui Zhenjun) is surnamed Dong and named Suhuang. He is a supremely true divine being of the heavens, and his profound meaning is difficult to fathom. He assists the Dark Emperor, promotes Daoism, and aids the people of the world. His rank is Left Supreme Minister to the Western King of Supreme Clarity (Taiqing).

The Perfected Lord Feixia Lingguang, also called Zhonghuang Xiansheng, Taiyuan Zhenren, the Supreme Lord of Mount Shu (Shuyue Shangqing), and the Perfected Lord of Fate (Siming Zhenjun), is the Great Mao Lord (Da Maojun). He was a native of Xianyang and was named Ying, with the courtesy name Shushen.

Zhengluo Youjin Langsi Minghan Zhenjun refers to Zhong Maojun, whose personal name was Gu and courtesy name Xiuwei.

Sanguan Baoming Zhenjun refers to Xiao Maojun, whose personal name was Zhong and courtesy name Sihe.

The Three Mao Lords (Sanmao Jun) served as chief ministers of the Golden Gate (Jinque) and as the Ministers of Fate (Siming Shen) of the East Peak (Dongyue). Today, Mount Mao (Maoshan), within the Blessed Land of Jiqu (Jiqu Fudi), is the place where they ascended to immortality. Their deeds are recorded in the Biographies of the Immortals of Mount Mao (Maoshan Xianzhuan). Further accounts appear in the later Biography of Cao Guanmiao (Cao Guanmiao Zhuan).

The Celestial Lord, Thunder Marshal and Commander-in-Chief of the Great Spirits of Zhongtian Qinhuo Laws and Commands (Zhongtian Qinhuo Lingling Da Shen Leiting Zhushuai Tianjun), refers to Feng Hou, a general under the Yellow Emperor (Huangdi). After defeating Chiyou, he was enfeoffed as General of Henan and took the fief of Deng as his surname. He later retreated to Diezi Peak on Mount Wudang (Wudang Shan), where traces of his divine presence remain to this day, as recorded in the Book of Thunder (Lei Shu).

The Five Black Dragon Lords of Wudang Mountain, who respond to prayer, are manifestations of the Qi of One Heaven (Tianyi Zhi Qi). According to legend, a Black Dragon descended from the Fandu Heaven to the human world, took up his post guarding Wudang Mountain, and aided the Perfected Lord Xuan (Xuandi) in his ascent to heaven. In the Tang dynasty, he answered the request of Prefect Yao by bringing rain, and in the Song dynasty, he transmitted to Chen Xiyi (Chen Tuan) the method of nourishing life through sleep. Whether people pray for rain or for favorable weather, the Black Dragon Lords' responses are too numerous to recount. Wulong Peak on Mount Wudang is their dwelling place.

Wudang Mountain has five hundred Numinous Officers (Lingguan), guardian generals who protect the realm. Blessed grottos and fortunate lands (Dongtian Fudi) are places where the Supreme Thearch (Shangdi) makes his tours, and each is assigned five hundred Numinous Officers to oversee its defense. When Daoist adepts complete their merit, these officers record and recommend them. The officers also oversee the rewarding of virtue and the punishment of wrongdoing.

The Black Tiger Marshal who Patrols the Mountain of Wudang Mountain is a manifestation of the northern Qi of One Heaven. He is a deity who protects Daoism and guards the mountain, and his spiritual power is too vast to describe fully. For those whose bone structure is unsuited to cultivating immortality, he sometimes appears in his true form and sometimes warns them in dreams, driving them away. At night, he patrols the corridors and halls, guarding the blessed land. Legends circulate of techniques by which he can be summoned to serve.

The Loyal, Wise, and Majestic Prince of Wudang Mountain (Wudang Shan Zhongzhi Weilie Wang) refers to Yao Jian, Prefect of Junzhou in the Tang dynasty. His deeds are recorded in the biography that appears later in the text.

The Supreme Emperor ordered the Perfected Lord of Wudang Mountain (Wudang Shan) to assist in governing the realm of the perfected. Wudang Mountain is a cave-heaven and blessed land (dongtian fudi) under the jurisdiction of the Supreme Lord of the Central Peak, and it is assisted by a Perfected Lord, which is the origin of that lord's title. This account comes from the Taizhen Daodian Lian (Taizhen Daodian Lian).

There are 111 officials in total: the Blessed Land Immortal Officials of the mountain, the Palace Penetrating-Heaven Great Sages, the Interior Realm Perfected Officials, and the Dragon King of Wudang's Great Summit, Guangrun. All were formally conferred by the imperial court as the immortal officials of this mountain.

Ancient and Modern Clarity

The Illustrated Gazetteer (Tujing) records that Wudang Mountain is a grotto dwelling of the immortals. Since the Yellow Emperor and Laozi established Daoism, many immortals and people who attained the Dao have lived in seclusion here. The text further states that practitioners often numbered in the hundreds, and that those whose resolve faltered were driven out by the hundred beasts. Those who cultivated body and mind mostly concealed their names and birth dates, finding the mountain not deep enough and the forests not dense enough, and fearing that their reputations would reach other people's ears. Those who attained the Dao and became immortals on Wudang over the generations are too numerous to count. Because of the great age of these events, and because the mountain suffered repeated catastrophic fires, the names of many have been lost. Today, by consulting biographies and asking elders, only the deeds of one or two have been found, and they are recorded here for those who visit the mountain.

Guan Yin Zhenren, the Perfected Guan Xi, was a grand master (daifu) under King Kang of Zhou. His surname was Yin, his given name Xi, and his style Master Wenshi. At the close of the Zhou dynasty, he foresaw a purple qi drifting westward and knew that a person who had attained the Dao would pass through the region. He therefore took up the post of Magistrate of Hangu Pass. Before long, Taishang Laojun passed through the pass, and Yin Xi received him with the courtesy due a disciple. Laozi transmitted to him the two scriptures of the Dao and De, and they arranged to meet again at the Qingyang Market in Shu.

Later, Yin Xi feigned illness and resigned his office, withdrawing to live in the mountain valleys. He afterward entered the land of Shu and at last returned to Wudang Mountain, where he dwelt in the stone gates and stone chambers beneath the cliff of the Sky Gate (Santian Men). This was Yin Xi's residence. In ancient times the stone chamber held bronze generals' statues and a jade table, which have since disappeared. Because he lived there, the place is called "Yin Xi Crag." The nearby mountain streams, named "Niucao Ravine" and "Qingyang Ravine," are said to be the places where Taishang Laojun displayed his transformative powers and searched for Yin Xi. This account comes from the Record of Scenic Sites of the Empire (Yudi Jisheng).

Yin Gui, whose courtesy name was Gongdu, was a native of Taiyuan and a disciple of Master Wenshi, according to the Shenxian Zhuan (Biographies of Divine Immortals). He read widely and did not take up the Way until late in life, and he was known by the style name Shan Shiyuan. He lived in the mountain forests and took huangjing (Polygonatum, a medicinal herb commonly used in Daoist longevity practice). In his hundreds of years, he spoke about the peace and peril, rise and fall, of the realm, and none of his predictions failed. He later entered Mount Taihe, where he presided over the Duyang Palace and became known as the Perfected of Taihe. He is now honored as the Perfected Master of the Record of Virtue of the Purple Void and Yang Light. This account appears in the Zhengao (Declarations of the Perfected).

Dai Meng, according to the Junguo Zhi (Treatise on Commanderies and Kingdoms), was surnamed Dai and personally named Zhisheng. He was a general of the Han dynasty. When Emperor Wu sent him to the northern mountains to gather medicinal herbs, he gave up his official post to study the Way. He took the style name Mengsheng Zi and became a disciple of the Perfected Pei of Qingling, from whom he received the scripture Yupei Jindang (Jade Pendant and Golden Bell) and the talisman of stone essence and golden light. He traveled to famous mountains and could cover seven hundred li in a single day. Eventually he ascended in broad daylight, and his hat fell onto a peak of Mount Wudang, which is why that peak is still called Luomao Peak, or Falling Hat Peak. Chen Xiyi once wrote a poem about it: "I love the beauty of Mount Wudang, where the general once attained the Way. He rose into the clouds, and the high peak was named for his fallen hat." This account appears in the Zhengao and the Yan Gong Leiyao.

Ma Mingsheng, according to the Shenxian Zhuan, was surnamed Ma, with the courtesy name Junxian, and was known as Mingsheng. He obtained the secret method of the Divine Elixir of the Sun. After refining the elixir, he took half a dose and then wandered among the people of the world. He built houses, took disciples, and transmitted teachings, and his way of life appeared no different from that of ordinary people. Yet every three years, he and his wife would move to a new dwelling. The Ziran Hermitage at the Wulong Abbey today is the place where the two of them once lived.

Immortal Yin Changsheng, according to the Yongzhou Ji (Records of Yongzhou), was a member of the family of Empress Yin of Emperor Guangwu of the Han. He was a native of Deng County and a disciple of Ma Mingsheng. From his master he learned the secret of the Solar Divine Elixir (taiyang shendan), and the two of them retired together to Mount Wudang. Once the elixir was complete, he rode on his breath (qi) to travel through the heavens and earth in all four directions. He later arrived at Xiandu in Zhou Prefecture, where he ascended to the heavens and became an immortal in broad daylight.

Immortal Deng Ren was also a disciple of Ma Mingsheng. From his master he learned the secret of the Solar Divine Elixir, and the two of them retired together to Mount Wudang. Once the elixir was complete, he rode on his breath to travel through the heavens and earth in all four directions. He later arrived at Xiandu in Zhou Prefecture, where he ascended to the heavens and became an immortal in broad daylight.

Immortal Yan Ji, according to the Daoxue Zhuan (Biographies of Daoist Learning), was named Ji and styled Zhongwei, and lived during the reign of Emperor Ming of the Han. He had been fond of the arts of the Dao since childhood and declined to take up official posts. Later he lived on Mount Wudang, keeping no fixed routine. Sometimes, when tired, he slept among piles of stones or leaned against a large tree to rest. Even through the changing seasons he did not change his clothes. He usually wore his hair loose, though at times he bound it with a silk headband. He could move lightly among the clouds and mist, and no one could approach him.

Immortal Liu Hong, according to the Yinyi Zhuan (Biographies of Recluses), was styled Lingyu. He was intelligent by nature and read widely in the ancient classics. During the Taishi era of the Song, he served as secretary (jishi, an official in charge of documents) to the Prince of Jin. He later resigned his post, cultivated himself by fasting, and entered Mount Wudang, where he became an immortal and departed. The stone chamber in which he had lived was called Liu Shuang Rock, and it is today known as Recluse Rock.

Immortal Xie Yun, according to the Zhenguo Jishu (Records of the Perfected' Mysteries), was styled Daotong and was a native of Liyang. He was resolute and decisive from childhood, and during the Taishi era of the Song he served as secretary to the Prince of Jin. He later resigned his post, cultivated himself by fasting, and entered Mount Wudang, where he became an immortal and departed. The stone chamber in which he had lived was called Liu Shuang Rock, and it is today known as Recluse Rock.

According to the Zhen Gao (Declarations of the Perfected), in the section "Jishen Shu" (Pivot of Investigating Spirits), Xie Yun, styled Daotong, was a native of Liyang. In his youth he was courageous and resolute, and he served as magistrate of Luo county. He read widely and was especially versed in Daoist learning. He administered affairs with integrity and competence, yet in his heart he aspired to withdraw from the world and transcend its ordinary concerns.

In the Taikang era of the Jin dynasty, Xie Yun submitted a memorial resigning his post to retire to the mountains and cultivate the Dao, and the emperor issued an edict granting his request. He then set out westward for Mount Wudang. On the way, when he reached Xiangyang, he met a Daoist priest, who said to him: "My teacher, Master Dai Mengshengzi, is no ordinary person of this world. He told me, 'If someone comes from the west wishing to see me, you may bring him along.' Could he be referring to you?" The priest then took Xie Yun with him to pay a visit to Mengshengzi.

Upon reaching the mountain, they saw clouds coiling around distant peaks and faint shadows among the pine forests. Suddenly they caught sight of Master Meng seated on a stone, his bearing clear and luminous. The master transmitted to Xie Yun the method of lianshen chongxu (refining the spirit and attaining emptiness), that is, cultivating the spirit and reaching a state of stillness and vacuity. Before long, he vanished from sight. Afterward Xie Yun built a thatched hut beside the stone chamber and lived there. Within a few years he had grasped the subtle state of chongji (emptiness and tranquil detachment), and he could leap across sheer cliffs. He called himself "Xie Luoshan" (Xie of Luo Mountain), because he had shed his identity as magistrate of Luo county. Later he ascended to immortality and departed, and no one knew where he went.

This account appears in the Zhen Gao, the Yingtong [as written in the source], and the Shuijing (Classic of Waterways).

Governor Yao, recorded in the Biographies, was named Jian and styled Yifu. He lived in the Sui dynasty, served as an assistant to Emperor Taizong of Tang, and was later posted to the provinces as Military Governor (jiedushi) of Wudang. During the Zhenguan era of the Tang, a great drought struck the realm and locusts spread everywhere. The court sent envoys to famous mountains to pray for relief, but none of the prayers received a response.

Lord Yao was ordered to travel to Wudang Mountain to perform a solemn jiao (zhaijiao) offering, a dignified Daoist sacrificial ritual. On the way, a Confucian scholar who guided him had a bearing and presence that were highly unusual, and Yao, finding this strange, began to converse with him. The man said to Yao, "We are not ordinary beings. We are the Five Dragon Lords, who have been commanded by the Heavenly Emperor to guard this mountain. Because you are upright and your prayers are sincere and rigorous, we have come specially to meet you. I have already submitted a memorial, and the Heavenly Emperor has granted his approval. You should return at once and climb the mountain three times to pray, and there will be an auspicious result worthy of celebration."

Before long, clouds rose from the ground, and Lord Yao suddenly vanished. Thunder and lightning followed, and heavy rain fell across the realm, causing the grass, trees, and crops to flourish. When the court heard of these remarkable manifestations of spiritual efficacy, it bestowed rewards upon Yao.

After Yao left office, he retired with his family to Wudang Mountain, aspiring to the Dao of stillness, emptiness, and mystery, and in the end he attained perfection in the Way. The Mysterious Emperor (Xuandi) appointed him as the guardian deity of the land and mountain of this prefecture. In the early years of the Northern Song, he again manifested his power by driving away locust plagues and relieving drought, and his efficacy became widely known. The court conferred upon him the title "Loyal, Wise, and Majestically Valiant" (Zhongzhi Weilie) and ordered that a shrine be built in his honor on the east side of what is today the Zixiao Palace.

Chen Xiyi (Chen Tuan, styled Xiyi, courtesy name Tunan, from Bozhou) is said in his biography to have been brilliant as a youth, with an aspiration to help people and benefit the common folk. During the Five Dynasties period, he saw Emperor Taizu of Song in Bianliang (modern Kaifeng) and judged him to be the true bearer of the Mandate of Heaven. He laughed and fell off his white donkey, and afterward he developed the intention to withdraw from the world and cultivate the Dao (Dao) in seclusion.

He went into hiding on Mount Wudang (Wǔdāng Shān), where he read the Yijing (I Ching) beside the Wulong Temple. He was said to have responded to the Five Black Dragon Lords, from whom he learned the sleep practice (shuìgōng). Chen Tuan's reputation spread widely, and many people came to visit him. Before long, he moved to the Songjing Terrace, where he studied the "wonder before the image" (referring to the principles that preceded the formation of the hexagram images of the Yijing). He later relocated to Baiyun Cliff. In the late Five Dynasties, when wars broke out across many regions, he moved to Huading. Legend holds that five dragons rose into the sky to see him off. In the early Song, the court summoned him repeatedly, and he declined each time. Eventually he came to court by imperial decree and asked to retire, and the emperor granted his request. Other events in his life are recorded in his main biography.

The biography of Chancellor Zhang Shixun (from Junzhou) relates that he first lived in Guanghua. Orphaned at a young age and impoverished, he studied on Mount Wudang. A Daoist who saw him sensed that he was extraordinary and said, "You have the disposition for cultivation. You may learn the way of the immortals from me." Zhang Shixun did not accept the offer. During the Yongxi era of Emperor Taizong of Song, he passed the jinshi examination, later entered government service, became a trusted attendant of the emperor, and ultimately rose to the position of chancellor.

The biography of the immortal Fang Changxu says that his original name is unknown. After the Song court moved south, he lived in seclusion on Mount Wudang and spent every day planting Chinese fir (shān) trees. The fir trees behind the Wulong Palace are said to have been planted by his own hands. He prepared the ground, banked the soil, and watered the saplings, and he had almost no time to rest.

One day he suddenly encountered Xuándì (the Dark Emperor, the venerated deity Zhenwu, the Perfected Warrior), who had appeared in the form of a Daoist. The deity asked why he was planting firs, then comforted him, saying, "Your bearing is refined, but it is a pity that you have no beard." With that, he stroked Fang's chin with his hand. Fang Changxu paid little attention at first. After a night had passed, he felt as though silk threads were wound across his chest. When he looked down, his beard had grown more than a foot long.

Later, people built a Cloud Cave to honor him. On a morning in the third month of the Jiawu year, his silhouette was faintly seen riding a crane among the clouds. When people looked back toward his former dwelling, they found that he had left behind his walking staff and his shoes.

Recluse Tian Suoyi: The Records of Wudang (Wudang Zhuan) relates that Tian Suoyi's personal name is unknown. He lived in a stone chamber at Yinxian Cliff on Mount Wudang. Whether in winter or summer, he wore only a straw raincoat (suoyi), which is how people came to call him "Straw Raincoat." In the depth of winter, his true Qi (zhenqi) rose from his body like steam; in the height of summer, he felt as cool and smooth as jade. When people came to him for help with illness or calamity, he would pluck some grass from his raincoat, breathe upon it, and hand it to them. Once they swallowed it, their suffering would be cured. He also refined the Great Elixir (dadan). During the Duanping reign period, no one knew where he had gone. Today, the alchemy chamber and furnace where he refined his elixirs still remain there.

Recluse Xie Tiandi: The Records of Wudang relates that Xie Tiandi's name is unknown. He did not eat, and he moved as swiftly as if he were flying. He lived in a stone chamber beneath the Gengyi Terrace at Nanyan. There the stone walls rose tens of thousands of feet, with a deep ravine below, so that even apes and cranes could hardly reach them, yet he could fly freely between them. When someone asked him about the Way, he would only answer "Xie Tiandi" ("Thanks to Heaven and Earth") and say nothing more, so people began to call him by that name, and the cliff where he lived was named after it as well. Later, he departed from the human world, and his traces as an immortal vanished, and from then on no one knew where he had gone.

Sun Jiran, whose personal name was Yuanzheng and who styled himself Master Jiran, inherited the Daoist lineage of the Qingzhen Abbey on Mao Mountain and was accomplished in Shangqing Five Thunders (Shangqing Wulei) and other Daoist methods. He traveled widely to pay homage to blessed sites. At that time the Dragon of Bianhu had departed, the Jiang-Han region suffered incursions from the Jin army, and the halls of Mount Wudang stood empty and in ruin as a result. In the xinyou year of the Shaoxing era (1141), he ascended Mount Wudang for the first time, revived the Five Dragons Palace (Wulong Gong), and laid the groundwork for its reconstruction. He used talisman water (fushui) to expel evil and heal the sick among the common people, and the masses came to submit to him. Within a few years, all the halls had been fully restored. When Emperor Gaozong of the Song issued an edict summoning him to court, he applied talisman water in a manner that pleased the emperor; he then ordained ten Daoists into the Way. Later he returned to the mountain and passed away without illness, and his remains were interred to the east of Taoyuan.

Master Deng, named Antao, was a disciple of Sun Jiran. From childhood he followed his teacher in restoring Mount Wudang, and he was initially valued by his master, mastering the essentials of Shangqing Five Thunders and other Daoist methods. When he performed rites, he seemed to ride the wind and summon thunder, responding swiftly, and people who were ill from near and far all came to seek his healing. Later he petitioned to restore the Five Dragons Palace and to build its main hall. During construction he encountered a hard stone cliff that was extremely difficult to cut through, so he secretly deployed his arts, and overnight thunder and rain shattered the rock wall. He accepted several disciples and transmitted his methods to them. He secretly mobilized the qi of Dragon and Tiger and regulated essence (jing) through internal cultivation. In the Jiatai era, he informed his disciples in advance and then suddenly passed away. A great wind toppled trees and did not subside for some time, and people believed he had departed on the wind. Traces of him still remain to the north of the Jiangzuo Palace.

Cao Guanmiao, whose given name was Shide, was a native of Xianshan. He took up the Dao from a young age and lived on Mount Wudang, where he inherited the Daoist lineage and reputation of the Wulong Temple. Gifted and of remarkable bearing, he created a distinctive style of calligraphy whose brushwork was graceful and light, carrying an otherworldly, immortal-like charm, and many people from across the land took his script as a model.

He was thoroughly versed in the Daoist arts of Yin-Yang (Yinyang) and studied widely across all their branches. For this reason he was granted the title "Guanmiao" (Observer of the Mysterious), and he served as abbot of Mount Wudang, where people near and far attended him as their teacher. Later he was transferred to take charge of the Chongxi Palace at Santao. After his return, he kept a lofty and unsullied conduct in his later years, and everyone hoped that he would attain the Dao and ascend to immortality.

One night, the mountain's guardian spirit appeared to him in a dream and said, "The Lord of the Three Mao will descend to this place tomorrow; you should go far to greet him." At dawn the next day he led his followers to Huixian Peak to await the arrival, but they waited a long time and no one came. As evening approached, the Perfected Lord had transformed himself into a farmer.