《元始上真眾仙記》

This passage from Records of the Primordial Perfected Immortals documents Ge Hong's extraordinary encounter while cultivating at Mount Luofu:

During his meditation on Mount Luofu, Ge Hong suddenly witnessed a miraculous phenomenon at midnight: fierce winds arose, fragrant vapors permeated the air, and the roars of dragons and tigers echoed. Purple clouds then enveloped the mountain forest, revealing an immortal who identified himself as the "Supreme Perfected King of Mysterious Metropolis." Riding a chariot drawn by white qilin, wearing the Six Penetrations Crown and a phoenix-patterned brocade sash, he arrived with thousands of attendants holding luminous night pearls. The immortal told Ge Hong: "Your destiny ordains that after a thousand years, you shall attain the position of an immortal elder in the Great Clarity (Taiqing) celestial realm." After imparting secret oral instructions, he departed on the clouds.

The text also describes the primordial state of the cosmos: Before the separation of chaos, when neither heaven nor earth, sun nor moon had taken form, the world resembled a chicken egg. At this time already existed the Perfected of Pangu (also called the Primordial Heavenly King), who embodied the essential Qi (vital energy) of heaven and earth. After four kalpas (cosmic cycles), the firmament arched like a great canopy. Mountains, rivers, and stars had not yet formed—only the vast primordial Qi flowed like water.

(Note: In this context, "kalpa" refers to the Daoist cosmological time unit denoting an immeasurably long period; the "Primordial Heavenly King" is one of Daoism's supreme deities; "Great Clarity" is one of the Three Pure Realms (Sanqing), representing the highest celestial sphere.)

This passage describes the Daoist cosmogonic myth and early pantheon:

In the beginning when heaven and earth first separated, a primal Qi (vital energy) blending hardness and softness flowed through the void. Without this Qi, the cosmos could not have formed. The firmament coiled like a great dragon among clouds, and after four kalpas (immense cosmic cycles in Daoist cosmology), the Yin and Yang energies divided, standing thirty-six thousand li apart. Blood seeping from mountain cliffs transformed into waters, where primordial life emerged, gradually evolving into dragon-like creatures.

The Celestial King of Primordial Beginning (Yuanshi Tianwang, highest Daoist deity) dwelled on Mount Jade Capital at the cosmic center, his palaces adorned with gold and jade. He inhaled celestial energies and drank from terrestrial springs. After two more kalpas, the Jade Maiden of Grand Primordiality (Taiyuan Yunü, also called the Holy Mother of Grand Primordiality) was born from blood accumulated in stone crevices. Eloquent and peerlessly beautiful, she moved freely across the earth. When the Primordial King united with her, their Yin and Yang energies merged, achieving perfect cosmic balance.

From their union came the Celestial Sovereign (Tianhuang) with thirteen heads who ruled for thirty-six thousand years before becoming the Lord King of the East (Dongwang Gong) at Fusang, and the Mysterious Maiden of Nine Lights (Jiuguang Xuannü, later known as the Queen Mother of the West, Xiwang Mu). The Celestial Sovereign then begat the Earthly Sovereign (Dihuang) with eleven heads, who in turn fathered the Human Sovereign (Renhuang) with nine heads - each reigning for thirty-six millennia. These ancient sage-kings comprehended the Dao's profound principles and could summon celestial and terrestrial deities.

Later monarchs like Fuxi, Shennong, and Zhurong descended from the Three Sovereigns (Sanhuang). Today they guard the Five Sacred Mountains. The scripture concludes that the Dao flourished most in high antiquity, beginning its decline during the eras of the Three Dynastic Founders - Yu of Xia, Tang of Shang, and Wu of Zhou.

(Note: "Kalpa" refers to the Daoist cosmic cycle from creation to dissolution; the "Three Sovereigns" - Celestial, Earthly and Human - represent early Daoist creator deities)

The Records of the Primordial Perfected Immortals scripture primarily discusses two key themes:

The first section explores the relationship between historical cycles and the rise and fall of Daoist teachings. During the decline of the Zhou dynasty, Yang Qi weakened while Yin Qi grew dominant—a period marked by widespread widowhood, the rise of western barbarian tribes, and the proliferation of heretical doctrines. Later, as predicted, the Nine Provinces descended into chaos, and imperial foundations crumbled. The text observes that when the true Dao (the Way) flourishes, people maintain their innate purity, but when heterodox teachings prevail, the populace becomes deceitful and hypocritical. The author, possibly pseudonymously referred to as "Hong," states that these celestial mysteries of the Dao transcend ordinary comprehension. Having received instruction from supreme sages, he records these cosmic truths to admonish future generations, emphasizing that these esoteric teachings transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) must remain inaccessible to those without proper spiritual affinity.

The second section meticulously describes the supreme Daoist paradise, the "Seven-Jeweled Mountain of Mysterious Metropolis and Jade Capital":

• This celestial mountain resides above the Great Canopy Heaven (Daluo Tian), spanning 90,000 li in circumference.
• At its summit stands the Seven-Jeweled Palace, divided into upper, middle, and lower courts:
• The upper court is governed by the Perfected of Pangu, the Celestial King of Primordial Beginning (Yuanshi Tianwang), and the Holy Mother of Grand Origin (Taiyuan Shengmu).
• The middle court serves as the sacred abode of the Supreme Perfected (Taishang Zhenren, also called the Golden Tower Elder Lord).
• The lower court is administered by the Nine Heaven True Sovereigns and the Three Heaven True Kings.
• The entire Jade Capital mountain features 810,000 celestial pathways connecting to 810,000 immortal grotto-heavens.
• Perfected beings who attain the Dao are granted Seven-Jeweled palaces—some located among the Five Sacred Peaks, others scattered across famous mountains.
• Higher immortals pay homage three times daily to the Supreme Perfected of Mysterious Metropolis (though separated by millions of li, the journey feels like a single step to them).
• Other immortals alternatively venerate the Lord of Fusang (the Emperor of Eastern Florescence) or the Queen Mother of the West (Xiwangmu).
• The Supreme Perfected himself makes thrice-monthly obeisances to the Celestial King of Primordial Beginning, their relationship mirroring that of earthly emperors and ministers.

The text particularly notes: The Golden Tower Elder Lord is a disciple of the Supreme Perfected, while the Fusang Great Emperor governs the east as the Yang Qi representative of Yuanshi Tianzun—hence earthly crown princes traditionally reside in eastern palaces, corresponding to this celestial pattern.

(Note: The "Seven Jewels" represent a Daoist classification of sacred treasures, typically including gold, silver, lapis lazuli and other precious substances. "Great Canopy Heaven" denotes the highest of Daoism's thirty-six celestial realms.)

This scripture primarily describes several major deities in the Daoist celestial hierarchy and their divine domains:

The Nine Radiance Lady of Western Han (a goddess governing yin energies), also known as the Wood Duke and Metal Mother, stands as the most venerated divinity between heaven and earth. Through primordial Qi (vital energy), she refines Jing (essence) to nurture all beings, harmonizes yin-yang, and governs the movements of sun and moon. Practitioners who maintain yin-yang balance and focused Shen (spirit) can achieve longevity, while imbalance leads to premature demise.

The Fusang Emperor resides in the Fusang Palace within the Eastern Sea's jade-green waters, where a ten-thousand-mile jade city and countless celestial trees flourish. This immortal realm, located sixty thousand miles from Kuaiji's coastline, is administered by the Great Purity Immortal Elder and the Supreme Venerable Sage.

The Penglai Immortal Mountain rises along the northeastern shore of the Eastern Sea, spanning five thousand li in circumference. Governed by the Nine Qi Venerable, its shores are perpetually battered by colossal waves.

On Kunlun Mountain lies the Mystic Garden paradise, featuring walls of solid gold extending a thousand li. Within its golden ramparts stand five golden terraces and twelve jade towers, where the Queen Mother of the West and Nine Radiance Lady preside over countless assembled immortals.

The text further enumerates ancient sovereigns who became the Five Directional Thearchs:

• Taihao (Fu Xi) as the Green Thearch, ruling Mount Dai (Tai Shan)
• Zhuanxu as the Black Thearch, governing Mount Taiheng
• Zhurong as the Red Thearch, overseeing Mount Heng and Mount Huo
• Xuanyuan (Yellow Emperor) as the Yellow Thearch, administering Mount Songgao
• Jintian as the White Thearch, reigning over Mount Huayin

Other immortals like Guangchengzi, Wuchengzi, and Limozi now serve as celestial officials at locations such as Mount Zhong and Mount Min.

This scripture presents Daoism's comprehensive pantheon and celestial geography, emphasizing yin-yang harmony while vividly depicting renowned immortal realms like Fusang, Penglai, and Kunlun in their majestic splendor.

This scripture records the positions and jurisdictions of numerous Daoist immortals, which we can understand as follows:

Emperor Yao governs Mount Xiong'er, Emperor Shun oversees Mount Jishi, and Emperor Yu administers Mount Gaizhu, while Emperor Tang of Shang is responsible for Mount Xuanji. The Green Bird Immortal (messenger of the Queen Mother of the West) simultaneously manages Mount Chang and Mount Fengxiu. These five serve as important celestial officials assisting the Five Directional Thearchs. Whenever heaven and earth undergo a kalpic cycle (a cosmic period in Daoism), new immortals will assume these positions.

Xu You and Chao Fu (ancient hermits) now serve as Attendant Officials of the Nine Heavens and Lords of Mount Ji; Xia Qi and Zhou Fa hold the titles of Illuminated Lords of the Four Poles, some residing in Luofeng (the Daoist underworld) and others in grotto-heavens and blessed lands. After three major cycles, they may become Descending Ridge Perfected Ones, all cultivating at Mount Jinhua. Emperor Gaozu of Han and Emperor Guangwu of Han now serve as Honored Guests of the Four Luminaries, while King Ling of Zhou holds the post of Vice Minister of the Great Void, governing Mount Bolong.

The entire family of Yue Zichang achieved immortality, though they haven't yet ascended to heaven, temporarily dwelling on Mount Fangzhang (one of the Three Divine Mountains in the sea), sustaining themselves on lingzhi mushrooms. Guo Pu (styled Jingchun) serves as Chief Recorder of Destiny, overseeing the Void Terrace. Zuo Ci (styled Yuanfang) now holds dual positions as Perfected One of the Celestial Pillar and Marquis Overseer of Immortals. Ge Xuan was appointed by the Golden Tower Lord as Left Immortal Duke of the Supreme Ultimate, governing both Mount Gaizhu and cultivating at Mount Nüji, often riding a tiger when traveling.

Xu Ying initially became an Immortal of Mount Huolin, while Xu Mu established his residence in Huayang Grotto-Heaven to become a Perfected One. Xu Yufu serves as Perfected One of the Northern Position at Tongchu Palace. Bao Jing now governs the underworld while concurrently serving as Perfected One of Mount Qian, destined to become Vice Minister of Kunbing after five hundred years. Zheng Siyuan resides at Mount Nanhuo, often riding tigers, leopards, or white deer.

Cai Yulei serves as Ghost Emperor of the East, governing Mount Taoqiu. Zhang Heng and Yang Yun are Ghost Emperors of the North, administering Mount Luofeng. Du Ziren serves as Ghost Emperor of the South, governing Mount Luofu while also overseeing the ghostly tribes. Zhou Qi and Ji Kang are Ghost Emperors of the Center, governing Mount Baodu. Zhao Wenhe and Wang Zhenren serve as Ghost Emperors of the West, administering Mount Bozhong.

Earthbound immortals (those not yet ascended) may roam the Five Sacred Mountains, paying morning respects to the Queen Mother of the West and resting at Mount Zhong by evening. Though not yet ascended to heaven, such joy is beyond description. The delights of Tongchu Palace and Yiqian Court (celestial institutions) are particularly extraordinary. Every year, famous mountains see practitioners achieving immortality, though ordinary people cannot perceive this. It's truly lamentable that people don't believe in the existence of immortals. As for those who practice the Dao without cherishing life or maintaining pure intentions—I've never seen them succeed. Others simply lack sufficient diligence in their cultivation.

The Records of the Primordial Perfected Immortals primarily details the ranks and domains of various celestial beings:

Cultivators who indulge in worldly pleasures without eliminating wicked thoughts are like those attempting to cross a vast river while clutching a heavy stone—a perilous endeavor. Regions such as Wu-Yue and Liang-Yi (modern Jiangsu, Zhejiang, Sichuan, and Chongqing) have produced numerous immortals due to their pure and upright Qi (vital energy). Places like Chengdu, Danyang, and the southeastern area of Kuaiji serve as vital pathways connecting to the heavens, making them exceptionally suitable for spiritual practice. The text mentions countless immortals and those posthumously enfeoffed with celestial titles, too numerous to record individually.

The text then enumerates the ranks and jurisdictions of several Perfected Immortals:

• Master Guigui holds the title of Grand Mysterious Preceptor (Tai Xuan Shi), governing Mount Qingcheng.
• Prince Qiao serves as Attendant of the Golden Tower (Jin Que Shi Zhong), overseeing Mount Tongbai.
• Chisongzi is the Immortal Elder of Kunlun (Kun Lin Xian Bo), presiding over Mount Nanyue.
• Confucius is enfeoffed as the Supreme Perfected Duke of the Supreme Ultimate (Tai Ji Shang Zhen Gong), administering Mount Jiuyi.
• Yan Hui initially served as the Bright Spring Vice-Minister (Ming Quan Shi Lang) before being promoted to the True Officer of the Dual Heavens (Er Tian Si Zhen).
• Zhang Daoling (founder of Daoism) holds the title of Master of the Three Heavens (San Tian Fa Shi), overseeing the Six Void Realms. He resides in the Golden Tower to assist Lord Lao (Laozi) and governs from Mount Lu.
• Zhuangzi serves as Grand Mysterious Academician (Tai Xuan Bo Shi), administering Mount Jingshan.
• Qu Yuan is appointed as Overseer of the Eight Seas (Hai Bo).
• Lady Wei Huacun (Wei Furen) governs Mount Nanyue.
• Yin Changsheng is enfeoffed as the Perfected One of the Earthly Lungs (Di Fei Zhen Ren).

The text concludes with the Three Mao Perfected Lords (Mao Ying, Mao Gu, and Mao Zhong), who serve as the Guardians of Life and Destiny (Bao Ming Ding Lu Si), overseeing the merits and faults of celestial officials. Their domain is the Huayang Grotto-Heaven.

(Note: In the text, "jurisdiction" (治) refers to the area governed, "receiving the register" (受书) denotes being granted a celestial title, and "Perfected One" (真人) is an honorific for those who have attained the Dao.)

The Records of the Primordial Perfected Immortals presents essential teachings on the path to cultivating immortality:

Around Mount Bao (a sacred Daoist mountain) lie hundreds of smaller peaks, all dwelling places of divine immortals. The sheer number of celestial beings mentioned here is enough to inspire longing in one's heart. Yet such matters must be kept confidential and not casually disclosed. Only those of virtuous character (De) may be entrusted with this knowledge when approaching life's end. Those lacking moral integrity and humaneness will never glimpse an immortal in their lifetime.

Amidst these emerald mountains, countless immortals actually dwell among ordinary people unnoticed. Some fortunate mortals, through karmic affinity, may lose their way in the deep mountains and stumble upon celestial realms, where jade maidens (female immortals) retain them in immortal caves—this occurs due to accumulated merit from past lives.

Beginning practitioners need not immediately retreat to mountains. One can achieve cultivation by closing one's door to focus on practice, avoiding worldly distractions, maintaining long-term purification rituals (Zhaijiao) and steadfast determination, or through simple practices like burning incense and ritual cleansing—all capable of attracting true immortals. The Venerable Lady Wei (a renowned female Daoist master of the Wei-Jin period) and her disciples attained perfection this way. The key lies in persistently collecting various cultivation methods and authentic scriptures (Jing), then retreating completely when initial achievements manifest.

For those moving between secular society while aspiring to mountain reclusion, their daily necessities—clothing, food, and dwelling—should differ from ordinary people's. Most crucially: outwardly one should "blend with the dust" (harmonizing with worldly affairs), while inwardly preserving the "Way of True Unity" (the core state of Daoist cultivation). This contains the profound essence of this passage.