《漢武帝內傳》

Emperor Wu of Han was particularly devoted to the pursuit of immortality, frequently offering sacrifices at sacred mountains and rivers in search of divine beings. On the first day of the first lunar month in 110 BCE, he constructed a divine palace on Mount Song and completed the ritual after seven days of fasting. On the seventh night of the fourth month, while resting in Chenghua Hall with Dongfang Shuo and Dong Zhongshu in attendance, a stunning woman dressed in blue suddenly appeared. Startled, the emperor inquired who she was.

The woman introduced herself as the Jade Maiden Wang Zideng from the Yong Palace, sent by the Queen Mother of the West from the Kunlun Mountains. She said to Emperor Wu, "I have heard that you, despite your imperial status, have sought the Dao of immortality with sincerity. Such devotion deserves guidance. From this day forward, for a hundred days, you must purify yourself through fasting and abstain from worldly affairs. On the seventh day of the seventh month, the Queen Mother will descend in person." With that, she vanished.

Dongfang Shuo explained to the emperor that this was the Jade Maiden who served as the Queen Mother’s messenger, often traveling between Penglai, the immortal isles, and the celestial realms. She had recently returned from the Northern Candle Immortal’s domain and was responsible for recording the names of true immortals.

Emperor Wu immediately set up an altar at Yanling Terrace, observing strict fasting while entrusting state affairs to his ministers. By the seventh day of the seventh month, the palace had been meticulously prepared: purple silk carpets were laid out, incense of a hundred fragrances burned, embroidered cloud-patterned curtains hung, and divine lamps of ninefold radiance lit. Jujubes from Yumen and fine wine were arranged as offerings fit for celestial guests. Dressed in full ceremonial robes, the emperor stood before the hall, forbidding all unauthorized presence—inside and outside, silence prevailed.

At the second watch of the night, white clouds suddenly rose from the southwestern sky, drifting toward the palace with the sound of flutes, drums, and the clamor of a celestial procession. Moments later, the Queen Mother of the West arrived—some of her attendants rode dragons or tigers, others sat astride lions or white unicorns, while some were borne by white tigers or cranes, descending like a flock of divine birds before the hall.

The passage depicts the magnificent scene of the Queen Mother of the West (Xiwangmu, the highest-ranking female immortal in Daoism) descending upon Emperor Wu of Han's palace. As celestial beings arrived in resplendent chariots, the radiance of tens of thousands of immortals illuminated the entire palace complex. When the entourage descended, the accompanying celestial officials became invisible, revealing only the Queen Mother seated in a carriage of purple mist drawn by nine-colored dragons with striped patterns. Fifty celestial attendants, each ten feet tall, stood beside the phoenix chariot holding feathered scepters and wearing the Diamond Divine Seal and Heavenly Strategy insignia, all awaiting before the palace hall.

The Queen Mother brought only two maidservants into the hall—young women of about sixteen or seventeen, dressed in blue silk jackets with captivating eyes and an ethereal grace, both possessing extraordinary beauty. Seated eastward upon the throne, she wore a yellow brocade lined robe with vibrant patterns, her posture dignified and serene. An ornate Lingfei sash adorned her waist, from which hung a twin-headed sword. Her hair was arranged in an elaborate coiffure crowned with the Supreme Truth Morning Infant headdress, while her feet wore black jade shoes with phoenix designs. Appearing about thirty years old, her perfectly proportioned figure and peerless countenance truly embodied a celestial being descended to earth.

After alighting and taking her seat, Emperor Wu respectfully bowed and offered greetings before standing aside. The Queen Mother invited him to sit with her, and the emperor took his place facing south opposite her. She then ordered celestial delicacies to be served—rare delicacies unknown to the mortal world, including fragrant flowers and fruits, lush purple ganoderma mushrooms, all presented in exquisite vessels, accompanied by ambrosial wine of unparalleled sweetness whose names the emperor couldn't recognize.

Next, the Queen Mother instructed her attendants to bring celestial peaches. Soon seven bluish peaches, each the size of a duck egg, were presented on jade plates. She gave four to the emperor while consuming three herself. The peaches were extraordinarily sweet with an endlessly lingering aftertaste. When Emperor Wu wished to keep the pits for planting, the Queen Mother inquired why, to which he replied he wished to cultivate them. She explained these peaches bore fruit only once every three thousand years and couldn't grow in the barren soil of the Central Plains, making the emperor abandon his plan.

After several rounds of wine, the Queen Mother commanded her attendants to perform celestial music: Wang Zideng played the eight-jade ao (a jade instrument), Dong Shuangcheng performed on the cloud-harmony sheng, Shi Gongzi struck the Kunting bell, Xu Feiqiong played the zhenling reed instrument, while Ruan Linghua percussioned the five-spirit stones. The entire scene resonated with heavenly melodies, fully manifesting the celestial realm's sublime atmosphere.

This passage depicts Emperor Wu of Han's experiences in the celestial realm and his dialogue with the Queen Mother of the West (Xiwangmu), revealing key aspects of the Daoist immortal world and cultivation practices.

In the immortal realm, attendant Fan Chengjun played the Dongting stone chimes (a jade instrument), while Duan Anxiang performed the celestial music of the Nine Heavens. These divine melodies, pure and resonant, shook the very firmament. Then attendant An Faying sang the "Song of Mysterious Numen," its verses conveying: Though the cosmos is vast, I command the gates of heaven and earth; Riding cloud chariots to descend to the mortal realm, ethereal tones transform into profound mystery; The Primordial Truth (referring to innate genuine Qi) circulates within my body, revealing worldly suffering; One must gather Shen (spirit) in the Three Dantian (upper, middle and lower energy centers) and absorb Jing-Qi (essence-energy) through the Six Passes (vital bodily gateways); Ultimately riding ten-thousand dragon chariots to roam the Nine Heavens.

The second song proclaimed: The Mysterious Garden (immortal orchard) borders the Northern Terrace, where five celestial cities stand majestic; Opening boundless ferry points to sail the Silver River; Ascending to the Crimson Palace heavenly court, descending to lunar palaces; Surveying beyond the Eight Directions, pointing at the Ninefold Azure Clouds; Unaware of weariness, indifferent to time's passage; Striking jade chimes to accompany immortal maidens' chorus, harmonizing with heaven and earth; This "Song of Mysterious Clouds" perfectly aligns with nature, its lingering tones preserving true meaning, its lyrics pure and unadulterated.

After hearing this celestial music, Emperor Wu prostrated himself in repentance: I possess mediocre aptitude, mired in worldly affairs; Though inheriting the imperial mantle, I remain entangled in mundane concerns; Governance falters, people lack harmony, seasons fall out of order, harvests fail; Without virtuous rule, bandits arise, livelihoods wither, populations halve; I scarcely deserve this throne, my transgressions pile like mountains. In youth I admired the Dao and sought immortality, yet couldn't forsake glory for mountain retreats; Desiring transcendence but lacking direction, seeking truth without enlightened teachers; Years slipped by, fearing sudden death—never dreaming to behold celestial visages today. I implore your divine compassion to illuminate my path.

The Queen Mother of the West responded: Your disdain for glory, contentment in humility, and devotion to the Dao are commendable. Yet your nature is unrestrained, desires excessive, slaughter indiscriminate, extravagance habitual. Indulgence is a carriage tearing the body apart, lust an axe hacking at longevity, killing invites retribution, extravagance corrupts the heart, cravings deplete the Yuanshen (primordial spirit). Accumulating such defilements shortens lifespan—in your current state...

This scripture records the dialogue between Emperor Wu of Han and the Queen Mother of the West (Xiwangmu) regarding the art of longevity. The Queen Mother first points out that mortal flesh is fragile—as impossible to sustain as a wingless bird attempting to cross the celestial pond or a mayfly trying to witness the passing of seasons. To be liberated from the Three Corpses (sanshi, the three malevolent energies believed to cause disease in Daoist thought), one must purify distracting thoughts, nurture essence (jing) in the Crimson Mansion (jiangfu, the heart region), shut out licentious desires, maintain purity, cherish all living beings, restrain cravings, and treasure vital energies while abandoning superficial pursuits.

Emperor Wu kneels in reverence, acknowledging that while he understands the essentials of bodily cultivation, the human form—unlike eternal jade—requires regulating breath, harmonizing bodily fluids, and ensuring neither physical form nor spirit (shen) falls into disorder, with qi channels remaining unobstructed. He confesses that despite previously obtaining Daoist texts, he has yet to witness genuine results; instead, his spirit has been depleted, and his body grows frail with age. He earnestly implores the Queen Mother to impart the true secret of immortality.

The Queen Mother recalls that her own teacher, the Primordial Heavenly King (Yuanshi Tianwang), once expounded the essential method of longevity at the Congxiao Terrace. This passage emphasizes the necessity of dual cultivation—balancing internal physiological regulation with spiritual purification—embodying the Daoist principle of dual cultivation of nature and life (xingming shuangxiu). Terms like "Three Corpses" and "Crimson Mansion" are central to the practice of internal alchemy (neidan), reflecting the text's deep roots in Daoist esoteric tradition.

This passage records the dialogue between Emperor Wu of Han and the Queen Mother of the West (Xiwangmu) regarding the pursuit of longevity techniques. Emperor Wu humbly confessed his lowly origins and presumptuous desire for immortality, expressing his fortune in meeting the Queen Mother and hoping for her guidance.

The Queen Mother revealed the essential teachings for longevity: to attain eternal life, one must begin with self-cultivation by maintaining the "Three Ones" (San Yi, referring to the unity of Jing [essence], Qi [vital energy], and Shen [spirit] in Daoist practice). She then enumerated various rare medicinal substances for longevity:

Plant-based ingredients included Golden Yingjia Grass and Guangshan Yellow Wood; celestial brews comprised Phoenix Forest Singing Vinegar and Western Jade Qiong Wine; natural essences featured Purple Honey and Green Mound; while condensed energies of heaven and earth manifested as Wind Fruit Cloud Seeds and Jade Liquid Golden Nectar. She particularly mentioned the "Supreme Medicines of the Great High" (Taishang zhi yao), such as Moon Essence of Ten Thousand Longevities and Jasper Sea Lang Vegetables—privileged consumables reserved only for high-ranking immortals.

Second-grade elixirs included Eight Lights of Supreme Harmony and Spotted Dragon Black Embryo, along with essences from divine creatures like the White Phoenix of Mount Meng's lungs and the blood of the Azure Luan from Spirit Mound. Exotic plants such as Eastern Crimson Vegetables and Nine-Knotted Intertwined Vines were listed, alongside celestial bounties like the Supreme Microcosm Auspicious Grain and Qionghua Brain Fruits.

Finally, she explained that consuming these elixirs would enable one to "transcend natural aging" (houtian er lao), but emphasized these treasures were exclusively for the Supreme Immortal Lords, beyond the reach of ordinary terrestrial immortals.

The Biography of Emperor Wu of Han describes three distinct grades of Daoist elixirs and their effects in spiritual cultivation:

The supreme-grade elixirs grow in celestial realms—such as the golden essence from the legendary Langfeng Mountain or the purple immortal fruits from circular hills. These include miraculous phoenix birds, numinous clams from sacred waters, and the crimson shallots from eight directions. Such divine medicines take ten thousand years to mature, radiating nine-colored light. Consuming them enables immediate ascension to immortality, reserved only for the Celestial Emperor and high-ranking immortals.

The middle-grade elixirs comprise the Ninefold Refined Golden Elixir (Jiuzhuan Jindan), Golden Liquor, Purple Blossoms, and Scarlet Essence, along with the Ninefold Immortal Pills forged in the Great Clarity (Taiqing) paradise. These include jade nectar condensed from five-colored clouds, Mysterious Frost, and Crimson Snow. While enabling daylight ascension for flying immortals, terrestrial immortals may also encounter these precious substances.

The lower-grade elixirs primarily consist of herbal medicines—pine and cypress resins, mountain ginger, poria fungus, calamus, and ophiopogon root. Though incapable of conferring full transcendence, they prolong life, restore youthful vitality, and grant power to command spirits, qualifying practitioners as terrestrial immortals. Readily available yet less potent than superior elixirs, they form the foundation of cultivation.

The scripture emphasizes that true practice lies in regulating Qi ("harnessing essence through breath"), maintaining equilibrium between Shen (spirit) and primordial Qi. By preserving Jing (essence) without dissipation, one achieves deathless longevity. This supreme natural method requires neither exhausting searches for rare ingredients nor elaborate preparations. Though not granting instant celestial ascension, it bestows longevity and authority over earthly spirits.

Finally, the text instructs beginners to first harmonize Qi according to the Supreme Truth Scripture's "Way of Beneficial Transformation"—where "beneficial" means augmenting vital essence, and "transformation" refers to bodily metamorphosis. Mastering both qualifies one for the immortal registers; otherwise, mortality remains inescapable. This reveals cultivation as a gradual process advancing systematically from foundational practices.

This passage recounts the dialogue between the Queen Mother of the West (Xiwangmu, the foremost female immortal in Daoism) and Emperor Wu of Han (Liu Che), revealing the secrets of attaining immortality through cultivation. The Queen Mother's method centers on nurturing the Three Treasures: "Ling" (灵) refers to the primordial spirit (Shen), while "Bao" (宝) signifies the primordial essence (Jing). Practitioners must consolidate their vital energies, transforming saliva into Qi, Qi into blood, blood into essence (Jing), and essence back into nourishing fluids that fortify the bones. Persistent practice without laxity leads to abundant spiritual vitality.

The cultivation process unfolds over nine years: The first year transforms Qi, the second refines blood, the third unblocks meridians, the fourth strengthens muscles, the fifth purifies marrow, the sixth toughens sinews, the seventh reinforces bones, the eighth revitalizes hair, and the ninth completely transfigures the physical form. Completing these nine transformations enables one to attain the Dao and become an immortal capable of absorbing the Six Qi of Heaven and Earth (wind, cold, heat, dampness, dryness, and fire). A sweet taste arising during practice signals the successful absorption of celestial energies.

This oral transmission originally came from the Celestial Worthy of Primordial Beginning (Yuanshi Tianwang, Daoism's supreme deity) as an esoteric teaching in his alchemical chamber. It was recorded and transmitted by the Jade Maiden Li Qingsun, keeper of sacred texts. As the Queen Mother prepared to depart in her dragon chariot, Emperor Wu prostrated himself to beg her stay. She then dispatched her attendant Guo Mixiang to summon the Lady of the Upper Primordial (Shangyuan Furen, another high-ranking female immortal), remarking critically about the emperor: "Though Liu Che appears to possess the potential for immortality, his body is lax, his spirit turbid, his Qi-blood impure, his five viscera imbalanced, his bones withered, and the Three Corpses (sanshi, three malevolent spirits residing in the body according to Daoism) run rampant—making his path to immortality doubtful."

The Lady of the Upper Primordial responded through her attendant: "Due to celestial duties, five thousand years have passed since I last saw the Queen Mother. Though the mortal world's turbidity weighs heavily, I shall linger briefly at her request." Emperor Wu, who had never met the Lady, witnessed the attendants vanishing and reappearing as they relayed these immortal dialogues. This exchange starkly illustrates the physical imperfections mortals must overcome in the eyes of transcendents.

Emperor Wu of Han (Liu Che) dispatched an envoy to the Mystic Isle (a Daoist celestial realm) to verify celestial documents. The envoy indicated this would be a brief mission with prompt return. While the envoy adjusted his attire and lingered momentarily, Emperor Wu seized the opportunity to seek guidance from Lady Shangyuan. The Queen Mother of the West explained: "Lady Shangyuan is a high-ranking celestial official from the Three Heavens who oversees the registers of jade maidens from all directions."

After approximately four hours, Lady Shangyuan arrived in a grand procession. Her coming was heralded by celestial music of pipes and drums from the clouds, accompanied by over a thousand civil and military immortal officials—all young maidens appearing about eighteen or nineteen years old, with radiant and ethereal beauty. Most wore azure immortal robes, their luminous auras shining as brightly as sunlight. Lady Shangyuan herself appeared slightly over twenty, with transcendent grace and starlit eyes. She wore a crimson frost-patterned celestial gown adorned with iridescent cloud-like designs—neither brocade nor embroidery, but something indescribable. Her hair was arranged in a triangular topknot with the rest cascading to her waist, crowned with the Nine Spirits Night-Illumination Headdress. She wore the Six-Pointed Fire-Jade Pendant and a phoenix-embroidered jade sash, while the Flowing Sulfur Spirit-Subduing Sword hung at her waist.

Upon entering the hall, Lady Shangyuan paid respects to the Queen Mother of the West, who invited her to sit facing north. The immortal maidens served delicacies matching those at the Queen Mother's banquet. The Queen Mother reminded Emperor Wu: "This is the Primordial Mother of True Qi, an exalted goddess. You should rise and pay homage." After exchanging courtesies, the emperor resumed his seat. Lady Shangyuan smiled and said: "Mortals drowning in worldly glory, fame, and sensual pleasures is commonplace—how much more so for an emperor like Che, who faces greater temptations to cloud his mind. That he can awaken amidst splendor to yearn for the Dao's serenity and wuwei (non-action) is truly remarkable."

The Queen Mother approved: "This shows his genuine inclination toward the Dao." Lady Shangyuan addressed Emperor Wu: "I've heard of your devotion to Daoist arts—frequently summoning fangshi (masters of esoterica), sacrificing to mountain deities, and praying to river spirits. Your diligence is evident. Yet your failure to attain the Dao has reasons: you inherently harbor five toxic roots—violence, extravagance, lust, cruelty, and cunning—deeply embedded in your qi-blood channels and internal organs. Even the sharpest golden needle couldn't extract them. Violence disrupts your true qi and damages the shen (spirit); lust leaks jing (essence) and exhausts the hun-po (ethereal and corporeal souls); extravagance scatters primordial qi and sullies the soul; cruelty erodes benevolence and invites self-destruction; cunning breeds inner conflict and burns the tongue with agitation."

This scripture recounts the instructions given by the Queen Mother of the West (Xiwangmu, a revered Daoist deity) to Emperor Wu of Han regarding spiritual cultivation.

The Queen Mother warns that indulging in the five external desires is like harming one's body and life with blades and axes. Though Emperor Wu seeks immortality, she explains that without overcoming these five major obstacles, all his spiritual practices would be in vain, only exhausting his vital energy (Qi). However, if he begins transforming himself now by following these essential cultivation methods, he may attain the Dao and become an immortal after a hundred years:

First, he must abandon five harmful dispositions and cultivate gentle, benevolent qualities. Specifically, he should: observe the suffering of the people with compassion; aid the poor and support widows and orphans; accumulate hidden virtue (Yinde) by consistently helping those in distress. In terms of cultivation practice, he must: restrain desires to nourish his spirit (Shen); reject extravagance and embrace simplicity; maintain purification rituals (Zhaijiao); regulate his diet by abstaining from grains and meat. The methods include: "sounding the celestial drum" (a health-preserving teeth-tapping technique), "drinking jade nectar" (swallowing saliva), "rinsing the Hua Pool" (touching the tongue to the palate), and "tapping the golden beam" (gently striking the teeth).

The Queen Mother states this celestial visitation is an exceptional act of grace. If Emperor Wu diligently practices these methods, she will guide him to an official post in the heavenly palaces after a century. The emperor kneels in gratitude, admitting his stubborn nature but expressing sincere reverence for the divine and willingness to follow her teachings.

At this point, Lady Shangyuan (another female immortal) remarks that such stern warnings might intimidate beginners. The Queen Mother responds: True seekers of the Dao would not retreat even if facing hungry tigers or boiling cauldrons, while half-hearted practitioners need rigorous admonitions to test their resolve. She hints that though Emperor Wu has limited aptitude, his sincerity may qualify him for the "corpse liberation" (Shijie, a Daoist method of immortality involving apparent death and transformation).

The Queen Mother further explains that because Emperor Wu has practiced austerities for so long without proper guidance—nearly doubting the existence of immortals—she descended specially from the celestial realm to instruct him.

The passage depicts a dialogue between the Queen Mother of the West (Xiwangmu, the highest-ranking female immortal in Daoism) and Emperor Wu of Han. Xiwangmu tells the emperor: "While in the mortal realm, you must remain steadfast in your pursuit of immortality while also governing the state without confusion. Our meeting today makes me concerned for you. Even if you must later undergo liberation from the corpse (shijie, a Daoist term referring to adepts leaving their physical form behind while their spirit ascends), I would not regret it."

She promises to bestow upon Emperor Wu half a dose of elixir and a stone elephant tally (a Daoist ritual object) in three years, but emphasizes that with the Xiongnu still unsubdued and borders unsettled, he should not hastily abandon his throne for mountain cultivation. Gently patting the emperor's back, she adds: "If you can practice the teachings of the Lady of the Primordial Supreme (Shangyuan Furen, a high-ranking female immortal), you will surely attain longevity. You must diligently encourage yourself." Emperor Wu kneels and vows to inscribe these teachings on golden tablets for personal practice.

When the emperor notices scrolls wrapped in purple brocade within Xiwangmu's case and inquires if they contain immortal recipes, she explains this is the Authentic Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu, an important Daoist talismanic chart depicting the sacred mountains' true forms), transmitted by the Supreme Lord of the Three Heavens (Santian Taishang Daojun), and originally unsuitable for mortals to possess. She temporarily grants him the Scripture of Luminous Spirit (Lingguang Sheng Jing) to help commune with deities and strengthen his resolve. After repeated entreaties, Xiwangmu reveals the chart's origins:

In ancient times, the Supreme Lord Daojun surveyed heaven and earth, measuring mountains and rivers, establishing the Five Sacred Peaks as earthly pillars, Mount Kunlun as the abode of immortals, and Penglai as the dwelling of perfected beings. Across the vast oceans, he demarcated immortal isles like Ancestral Isle (Zuzhou) and Oceanic Isle (Yingzhou), where jade maidens and immortals gathered. The Authentic Forms were drawn according to the winding contours of mountains and seas—their shapes resembling written characters, hence their names were designated by form. This account reveals Daoist cosmological concepts of sacred geography and the divine origins of the Authentic Forms charts.

This passage records a dialogue between Lady Shangyuan (a high-ranking female immortal in Daoism) and Emperor Wu of Han, revealing the complete esoteric system required for cultivating immortality.

Lady Shangyuan informed Emperor Wu: "Though the Authentic Charts of the Five Sacred Peaks (Wuyue Zhenxing Tu) and The Book of Eight Gatherings (Bahui Zhi Shu) bestowed upon you by the Queen Mother of the West (Xiwangmu) are precious, to truly summon mountain deities, command hundreds of ghosts, and harness dragons and tigers, you must also master twelve key secret arts." These include: the Five Emperors and Six Jia Talismans (for invoking deities), the Lingfei Talismans (for flight magic), the Six Jade Maidens of the Great Yin Registers (for invisibility and escape techniques), the Great Yang Six Wu Spirit-Summoning Strategy (for summoning solar essence), the Left and Right Yin-Yang Primordial Texts, the Six Ren-Gui Earth-Diving Arts (for earth-walking), the Bing-Ding Fire-Entry Talismans (for fire control), the Six Xin Yellow-Water Method (for alchemy), the Six Si Transformation Formula (for shape-shifting), and the essential cultivation techniques for the Zi-Wu-Mao-You celestial hours.

Upon hearing this, Emperor Wu immediately knelt and pleaded, confessing his mortal nature and likening his longing for the Dao to "withered wood yearning for rain" or "scorched grass awaiting dew." He begged to receive these arts. However, Lady Shangyuan replied that she herself did not possess all the methods, having only seen the Golden Texts and Secret Characters in the possession of the Green Truth Youth (a celestial boy) on Mount Fuguang—implying that deeper Daoist arts require extraordinary destiny to obtain.

This exchange highlights key Daoist principles: true immortal arts demand a complete transmission system, as partial access to treasures or incantations alone is insufficient. It also emphasizes the doctrine of "not transmitting recklessly to the unworthy"—cultivating immortality requires both personal sincerity and celestial mandate. The talismans, registers, and techniques mentioned reflect the Han-era Daoist synthesis of cosmological patterns like Yin-Yang, the Five Phases (Wuxing), and temporal-spatial alignments into its practice system.

This passage recounts the dialogue between the Queen Mother of the West (Xiwangmu) and Lady Shangyuan (Shangyuan Furen)—two prominent Daoist female immortals—with Emperor Wu of Han regarding the transmission of celestial arts. The main content unfolds as follows:

The Queen Mother informs Emperor Wu that to prolong life and command divine spirits, one must master esoteric techniques such as the "Five Emperors and Six Jia's Numinous Flight Arts" (Wudi Liujia Lingfei zhi shu) and the "Six Ding and Six Ren" (Liuding Liuren) methods. Without comprehending these essential formulas, mere cultivation of the physical body cannot attain spiritual communion. Recognizing the emperor's sincere pursuit of the Dao (the Way), she specifically reveals the titles of these celestial arts and advises him to conduct extensive research.

Emperor Wu repeatedly kowtows in supplication, even to the point of drawing blood. Lady Shangyuan explains that she does not possess the complete scriptures in her possession and that presenting the catalog of twelve teachings is meant to help the emperor understand the methods for cultivating the true form. The Queen Mother then elaborates that these precious texts on the true form are secret techniques treasured by celestial officials, and they are being exceptionally transmitted due to the emperor's earnest request. However, she emphasizes that profound arts like the "Five Emperors and Six Jia," which facilitate divine communication and summoning of authentic beings, are abstruse and profound, requiring absolute physical and mental purity for proper practice.

The Queen Mother recalls an event seven thousand years prior when she and Lady Shangyuan encountered the immortal Prince Tong (Wangzi Tong) at Mount Yaozhen in the northern wilderness of Xuanlong. At that time, celestial regulations prevented them from transmitting the Supreme Hidden Scripture (Taishang Yinshu). The current situation bears resemblance to that past event, subtly indicating the need for caution in transmitting celestial arts.

Lady Shangyuan clarifies that her reluctance stems not from stinginess but from the strict transmission protocols governing these scriptures, originally bestowed by the Perfected Being of the Great Void, Red Child (Chitong). They must be transmitted only to those who have attained the Dao, and she harbors doubts about Emperor Wu's qualifications. Hearing this, the Queen Mother expresses displeasure and counters: If celestial laws strictly forbid disclosure and mandate transmission only to suitable recipients, why did Lady Shangyuan earlier mention the titles of the "Numinous Flight" chapters to Emperor Wu? Casually discussing such matters risks violating celestial decrees.

To reveal celestial secrets without imparting complete teachings is called flaunting the Heavenly Dao—how could such a taboo be lighter than proper transmission? I specifically admonish the Three Officials' (Tianshi, the celestial bureaucracy of Daoism) rectifiers to investigate the fault of Lady Shangyuan (attendant of the Queen Mother of the West) for her careless disclosure. My Five Sacred Peaks True Form Charts were originally transmitted by the Supreme Celestial Sovereign (one of Daoism's highest deities). These esoteric writings are treasures that serve as credentials for celestial immortals—how could they be casually bestowed upon Emperor Wu of Han, Liu Che?

We only took slight pity on him because of his sincere devotion, his repeated prayers to mountain and river spirits, and his diligent fasting to seek divine resonance. Though his aspiration was to transcend the mundane, he unfortunately never encountered a true enlightened master. As for the arts of immortal cultivation, they should not be withheld out of stinginess—yet Lady Shangyuan merely performed the act of summoning numinous beings, a method only suitable for dismissing arrogant non-believers. What I value is the principle behind this. However, Liu Che's temperament is violent, and his consumption of elixirs impure—how could he possibly attain the body of a true immortal to roam the ten directions? At best, through arduous practice, he might achieve mere longevity without death.

The Daoist precepts wisely state: The difficulty lies not in attaining long life, but in comprehending the Great Dao; not in comprehension, but in persistent practice; not in practice, but in maintaining it from beginning to end. Just as a master craftsman can teach the compass and square but cannot guarantee every apprentice's skill, an enlightened teacher may transmit wondrous methods but cannot ensure a disciple's success. Why conceal this truth? Does my Lady not recall how Master Changsang once pleaded with me on your behalf for the Eight-Light Fever-Dispelling Elixir and the Jade Tree Immortal Formula?

Lady Shangyuan, flushing with shame, knelt and confessed: When A-Huan (her self-reference) first studied the Dao beneath the Jianmu Tree at Guangdu Mound, refining elixirs with sincerity but lacking mastery, Lord Daoying and Mr. Wuchang (both high-ranking immortals of the Great Clarity Heaven) transmitted to me the Twelve Secret Arts, including the Six Jia Left-Right Numinous Flight Formulas. On that day, they admonished: "A novice may transmit to one person in forty years; an adept, one in four hundred; an immortal, one in four thousand; a perfected being, one in forty thousand; and one who ascends to the Supreme realm, one in four hundred thousand. Women transmit to women, men to men—these Supreme Ordinances are long recorded in the Zhao Sheng Talismanic Registers." Since receiving these texts, I've transmitted them to sixty-eight women, including my disciple, the Virtuous Lady Baolan. Never have I transmitted to men—though I once witnessed the Azure True Youth of Fuguang Mountain instructing...

This passage describes the process by which the Queen Mother of the West (Mother A) and Lady Shangyuan (Huan) transmitted immortal techniques to Emperor Wu of Han (Che). The core content can be understood as follows:

The twelve celestial methods including the Five Emperors' Six Jia Spirit Flight and Void-Piercing Celestial Radiance of the Central Lord of Taiwei were originally secret transmissions held by Lady Shangyuan (Huan). These methods had been safeguarded by the Azure Truth Youth and had never been taught to others before. Emperor Wu, due to his sincere pursuit of the Dao, prompted the Queen Mother to make an exception by transmitting these male-oriented cultivation methods to him, thereby strengthening his spiritual resolve.

The Queen Mother explained that revealing the names of these techniques beforehand served as a test of the emperor's sincerity. According to celestial regulations, such methods should properly be transmitted from male immortals to male practitioners. These techniques represented extraordinarily precious celestial secrets not to be lightly disclosed.

Though Lady Shangyuan (Huan) mastered the Six Jia immortal arts—capable of commanding hundreds of deities, absorbing solar and lunar essences, achieving invisibility and transformation, as well as immunity to fire and water—they remained inferior to higher methods like the "Supreme Numinous Texts" and "Eight Meetings' Extraordinary Scripts." These advanced techniques enabled practitioners to roam immortal realms, feast with celestial hosts, and ascend astride dragons.

The Queen Mother smilingly indicated forgiveness for Lady Shangyuan's earlier hesitation. Thereupon, Lady Shangyuan dispatched her attendant Ji Lirong to Mount Fuguang, instructing the Azure Truth Youth to retrieve the secret manuals recording the Twelve Methods including the Six Jia Spirit Flight, preparing to transmit them to Emperor Wu. Shortly thereafter, the attendant returned bearing these immortal technique manuals.

This passage records the visit of the Queen Mother of the West (Xiwangmu, the highest-ranking female immortal in Daoism) and the Lady of the Supreme Primordial (Shangyuan Furen, an advanced female immortal) to Emperor Wu of Han. The celestial beings brought eight jade caskets of different colors, each adorned with phoenix motifs and radiating mysterious light. A youthful attendant named A Chang reported to the Queen Mother that he had just completed his task of surveying dragons and fierce beasts, and had been invited into the emperor's palace while passing by.

The maidservant Ji Lirong conveyed the Queen Mother's decree, stating that they could bestow upon Emperor Wu twelve volumes of esoteric Daoist scriptures, including the Golden Book of Secret Characters (Jinshu Mizi) and the Six Jia Spirit Flight (Liujia Lingfei). However, A Chang raised objections, arguing that although the emperor aspired to the Daoist path, he lacked the innate capacity and that such secret arts should not be transmitted to ordinary mortals. He listed Emperor Wu's transgressions: waging extensive wars that left soldiers' corpses exposed in the wilderness, and unfair rewards and punishments that stirred public resentment—all of which had been recorded in the celestial registers.

The Queen Mother smiled and defended Emperor Wu, explaining that any sincere Daoist practitioner could absolve their sins through a month of fasting and self-reflection. A year of virtuous conduct and devout worship of the true deities could completely cleanse one's karmic burdens. She noted that Emperor Wu had indeed diligently practiced Daoism for many years, and his merits could offset his faults. However, she warned that he must henceforth abandon extravagance and cruelty, lest the people's grievances summon calamity.

At this point, the Lady of the Supreme Primordial rose with a jade casket and offered a prayer. The incantation roughly conveyed: "The supreme deities of the Nine Heavens illuminate all things; those who attain the Dao can embrace emptiness, guard their Qi (vital energy), and sincerely commune with heaven and earth." She then transmitted to Emperor Wu the Scripture of Spirit Flight (Lingfei Jing) and the methods for summoning the Six Ding and Six Jia (Daoist guardian deities). These arts could grant invisibility, shape-shifting, and longevity.

This scripture records the scene where Lady Shangyuan (a high-ranking female immortal in Daoism) imparts esoteric teachings to Emperor Wu of Han. She first admonishes him: "These secret methods were originally meant to be transmitted only after forty thousand years. Now we make an exception to bestow them upon you at forty years of age. Should you divulge celestial secrets, you will inevitably fall into the netherworld—treat this with utmost caution."

The text then introduces Emperor Wu's master, the Green Lad (also called Young Green Perfected), whose infant-like appearance belies his true status. He is actually the teacher of the Supreme Dao Lord of Central Yellow and a direct disciple of the Celestial King of Primordial Beginning (the highest deity in Daoism). His original name was Yan Lingyang, styled Bihua. His wisdom shines like a mirror, capable of penetrating the mysteries of all things. He governs the Mystic Garden Palace on Mount Fuguang (a celestial realm), overseeing the appointment of immortal officials.

After completing her invocations, Lady Shangyuan reveals twelve secret methods to Emperor Wu in detail:

1. The Numinous Flight Talismans of the Five Thearchs and Six Jia: Summons the Five Directional Celestial Emperors and Six Jia Divine Generals

2. The Jade Maiden Registers of Six Ding: Commands the Six Ding Spirit Maidens to traverse the void

3. The Solar Six Wu Script: Attracts the essence of sun and moon along with celestial deities

4. The Eastern Mystery Text of Left Yi: Contains the secrets of primordial chaos

5. The Pure Harvest Code of Right Geng: Governs the principles of austere qi

6. The Eight Arts of Ren-Gui: Eight methods for invisibility and earth-walking

7. The Fire Talismans of Bing-Ding: Controls nine types of crimson divine flames

8. The Metal Method of Six Xin: Moonlight technique for refining golden elixir water

9. The Transformation Formulas of Six Si: Uses mineral essences for shape-shifting

10. The Decorum of Zi-Wu: Ten essential principles for cultivation by celestial hours

11. The Earthly Truth Longevity Formula: Patterns of terrestrial qi circulation

12. The Purple Radiance Inner Vision Method: Generates divine light through internal observation

The text concludes by emphasizing these methods' profound mysteries: "The Five Thearchs represent the quintessential energies of heaven and earth's five directions, while the Six Jia contain the secrets of time and space. Lunar (Taiyin) arts enable traversing the void, solar (Taiyang) arts can mobilize ten thousand spirits. At their subtlest, these powers can immobilize mountains; when activated, they make towering peaks crumble. Summoning deities and commanding ghosts becomes as swift as directing lightning."

This passage describes the Five Phases (Wuxing) concealment techniques and divine resonance methods in Daoist cultivation. The mulberry wood of the East generates thunder when activated, symbolizing the flourishing of Yang Qi (Bing representing the Fire Phase direction). Heaven's majesty blends all things through the Left Yi (eastern deity), and when Yang Qi is subtle, it ascends to resonate with the azure heavens.

The rain deity Yinglong rides light clouds, with gentle breezes gestating within, as divine spirits (Shen) subtly gather in specific locations. Sincere resonance inevitably evokes response - the cyclical return of spring reveals the mysteries of Eastern Meng (the eastern immortal realm). Right Geng (western deity) governs autumn, gathering dispersed Qi and commanding myriad spirits. Practitioners can summon the White Tiger (western divine beast) to stimulate vibrant vitality.

The maiden (symbolized by the Dui trigram) can penetrate true Dao and gain favor from the Nine Heavens (highest Daoist celestial realm). Golden essence (Jinjing) and earth spirits will protect the body and vanquish malevolent forces - this constitutes the so-called "Law of Subduing and Slaying." The six concealment techniques of Ren-Gui (northern Water Phase) can make one's form sink without trace, hidden like hills and concealed like deep abysses. The eight directional arts and six extraordinary skills ensure constant victory. Wearing these six concealment talismans (Fulu) enables prolonged existence in the world.

Entering fire through Bing-Ding (southern Fire Phase) allows cloud-riding and mist-traversing. The nine crimson dragons' inscribed talismans shine brilliantly, capable of summoning a thousand deities to pay homage. This supreme method employs the Fire Deity (Bing Shen) to circulate cinnabar flames and disperse fiery radiance. Entering metal through Liu-Xin (western Metal Phase) eliminates calamities, obtaining solar essence and lunar splendor. Gathering the spiritual energy of eight immortal stones, it stirs the cinnabar mists of Fusang (sunrise divine tree), allowing one to drink celestial dew in the Cinnabar Court (Dantian) and make jade waters ascend to the Milky Way. Though seldom used, its efficacy is immense - wearing Liu-Xin talismans ensures attainment of Dao.

The metallic-liquid essence of Liu-Si (central Earth Phase) generates golden fluid, flowing with radiant transformations. Wearing Liu-Si talismans maintains perpetual vitality for millennia, enabling shape-shifting travels through heaven and earth with deathless longevity. The four hours of Zi-Wu-Mao-You are guarded by four great deities in the cardinal directions. Eight endowments and ten secret formulas can all summon spirits, but success requires purification rituals (Zhaijiao). All achievements depend on utmost sincerity - a thousand deities respond through these arts. Knowing the deities' names enables communion between heaven and humanity.

Using Earth-Truth talismans during Chou-Chen-Wei-Xu hours allows travel to the Five Sacred Mountains. Purple Texts and Esoteric Formulas enable aerial flight. Harmonious circulation of the Three (Dantians) and Five (Qi) lets one ride with deities. Yin-Shen-Si-Hai hours can avert flying calamities. The Inner Vision Method of Purple Degree Fiery Light requires inward listening, while divine incantations connect with the numinous. The Six Jia talismans (of the sexagenary cycle deities) can summon Earth Ministry spirits (underworld deities), allowing unimpeded travel between heaven and earth with true Dao. These twelve secret arts were sealed by the Supreme Deity in the Mysterious Radiance Terrace. The Queen Mother of the West (Xiwangmu) declared these must be carefully guarded as essential cultivation secrets.

This scripture records the celestial regulations governing the preservation and transmission of important heavenly texts. These precious Daoist scriptures (such as the Tai Ling Qun Wen) were compiled and verified by supreme deities like the Three Heavens' Great Pure Ones (Sanqing) and the Three Sovereigns of Primordial Truth, or transmitted by immortal beings like the Nine Heavens' Parent Perfected and the Red Youth. These sacred texts and talismans (Fulu) are stored in the Violet Mausoleum Terrace—the celestial library—housed in spirit altars, encased in jade boxes, wrapped in orchid-silk cloth, bound with northern silk ribbons, and sealed with the Jade Seal of the Great Emperor.

Perfected beings frequently descend to the human realm, observing mountains, rivers, forests, and valleys to seek sincere Dao-seekers. Depending on the aspirant's spiritual attainment, they may impart moral teachings or bestow celestial talismans. Strict transmission rules apply: those yet to attain the Dao must wait forty years before transmitting to one person; if no suitable recipient is found, two may be transmitted after eighty years. Dao-attainers transmit once every four hundred years (or twice every eight hundred if unworthy candidates arise); immortals transmit once every four thousand years (or twice every eight thousand); Perfected beings once every forty thousand years (or twice every eighty thousand); those reaching the Supreme Pure Ones' realm may transmit only once every four hundred thousand years.

The text emphasizes prudence in transmission: revealing secrets to the unworthy leaks celestial mysteries (tianji), withholding from the worthy seals heavenly treasures (tianbao), careless transmission disrespects the Celestial Elders (Tianlao), and irreverent reception slights divine texts (tianzao). These four transgressions are likened to "death-bringing axes" and "calamity-drawing chariots." Offenders face severe retribution: secret-leakers suffer public corpse exposure with dismembered limbs; withhold-ers endure blindness, deafness, and premature death; reckless transmitters bring parental misfortune and judgment in the Mystic Capital (Daoist underworld); the irreverent die violently, reborn in wretched realms with chronic illness. Graver violations risk clan extermination.

Fellow practitioners should bond like heaven-ordained family, loving kindred spirits as earth-born siblings. Seekers must mutually respect each other, sharing honor and shame when transmitting scriptures, steadfastly preserving the True One (Zhenyi—Dao's origin), treasuring vital essence (Jing), and reverently nurturing harmonious Qi. Only with abundant essence and spirit returning to its source can one commune with the numinous realm. Failure invites heavenly calamities. These constitute Daoist liturgical prohibitions (Keyi) requiring strict observance.

Finally, transmitting texts like the Five Sacred Peaks' True Form Charts requires candidates of Dong Zhongshu's caliber, while the Six Jia Spirit Flight Scripture has corresponding standards. The text clarifies that timing matters—when encountering truly worthy recipients, rigid timeframes need not apply.

The passage depicts the scene when the Queen Mother of the West (Xiwangmu), the supreme goddess of Daoism, imparted Daoist teachings to Emperor Wu of Han. At that time, there were two accomplished adepts—Li Shaojun among them—who could transmit fulu (talismanic registers, Daoist ritual documents). The Queen Mother instructed her attendant Song Lingbin to bring forth a scripture bound in brocade, its pages interwoven with illustrations, which she personally handed to the emperor while reciting this benediction:

"Heaven and Earth move in perfect order,

The Five Sacred Peaks guard the four directions,

Primordial Qi surges to form rivers and seas.

The Dao's cycles turn, the six directions find peace—

These supreme methods can lift one to immortality.

But the cultivator must uphold precepts

To attain lasting life.

Study them diligently, Liu Che (the emperor's personal name)."

The Queen Mother gave special instructions: when using fulu for the first time, one must first make offerings to the immortals of the Five Peaks and maintain bodily and mental purity before wearing them. The transmitted arts—including the Six Jia divination techniques—must be practiced according to strict protocols. She demanded the emperor rectify his conduct, abandon wrongdoing, and cultivate virtue, promising to return in three years during the seventh month to teach more profound methods.

Suddenly, a figure was seen peering through the southern palace window. The Queen Mother revealed this was Dongfang Shuo, the emperor's courtier—actually a celestial youth sent from the heavens. Mischievous by nature, he had thrice stolen peaches of immortality. Originally an emissary of Lord Lao (Taishang Laojun), Dongfang Shuo had neglected his duties on the Penglai Isles, indulging in play and recklessly summoning winds and rains that disrupted heavenly rhythms, causing widespread calamities. For this, he was exiled to the mortal realm. Only after intercession by multiple immortals was he permitted to cultivate amid the mundane world at Mount Jinhua. Emperor Wu now understood Dongfang Shuo was no ordinary man.

As the banquet concluded, Lady Shangyuan (another celestial maiden) played the "Jade Chimes of Cloudy Forests." The clear, piercing notes stirred divine breezes, after which she sang the "Pacing the Mystic Tune." This account showcases the solemn rituals of esoteric transmission in Daoism, while Dongfang Shuo's story underscores the vital importance of strict adherence to precepts in spiritual cultivation.

This passage recounts Emperor Wu of Han's miraculous encounter with the Queen Mother of the West (Xiwangmu) and Lady Shangyuan, along with their transmission of immortal teachings.

The initial description paints a celestial scene: once treading the path of Mysterious Truth (Xuanzhen), riding clouds to ascend the Great Radiance (Taixia) Immortal Realm, carrying a book chest to the Heavenly Gate. When inquiring about the dwelling of the Most High Lord Lao (Taishang Laojun), he suddenly passed through the Purple Tenuity Enclosure (Ziwei Yuan, the celestial domain where the Heavenly Emperor resides) and saw countless perfected beings (Zhenren) arrayed like hemp stalks. In the clear scenery, a fresh breeze arose; the immortal canopies reflected crimson blossoms, while the Orchid Palace opened its splendid towers, revealing jade-like sands against the azure sky. A Cinnabar Platform (Dantai) was suspended in the air, radiating dazzling brilliance, with phoenixes alighting on roof ridges and the Candle Dragon (Zhulong, a mythical serpent illuminating the Nine Darknesses) coiling in repose. A jade embryo (Yutai, signifying immortal potential) descended to the Crimson Palace (Jianggong), its nine-colored lights interweaving in splendor. Drawing upon the essence of sun and moon to refine his immortal form, he endured myriad kalpas yet retained a youthful visage. Who dares claim life has an end? The Fusang Divine Tree (legendary sacred wood) never withers.

The Queen Mother of the West instructed her attendant Tian Sifei to sing in response:

"At dawn I climb the Great Radiance Palace, plucking eight stems of jade orchids;

At dusk I enter the Mysterious Origin Gate, gathering Langgan herbs of immortality.

I wash my feet in the Gourd Melon River, seeing the Weaving Maiden at the ferry.

With each breath, I inhale colored clouds, sipping divine dew as my meal.

How resplendent the Purple Tenuity Enclosure—jade chariots gleaming vermilion.

At dawn I depart from the Vast Sweat Mansion, by night I lodge at the Hook Array Enclosure (both celestial constellations).

Paths of immortals and mortals diverge—each abides by their own nature.

The Two Poles of Heaven and Earth endure—why doubt a lifespan of countless years?

Speak not of this to worldly ears, for walking corpses cannot comprehend."

After the song, the Queen Mother revealed to Emperor Wu the names, robes, and sacred implements of her entourage for his records. At daybreak, she bid farewell, and Lady Shangyuan said to the emperor: "Li Shaojun devotes himself wholly to the Dao, diligently cultivating—he will surely attain immortality. Yet it seems he lacks the Scripture of the Six Jia Numinous Flight (Liujia Lingfei Jing). You may show it to him." The emperor agreed, whereupon the two goddesses departed together on clouds, their retinue as magnificent as upon arrival, with fragrant mists swirling as they faded southwest.

Having witnessed the Queen Mother and Lady Shangyuan in person, Emperor Wu finally believed in the existence of true immortals. Yet he remained ensnared by sensual indulgence and ceaseless warfare, inciting popular resentment through forced labor and leaving the dead unavenged. That same year, he constructed the Sweet Springs Palace (Ganquan Gong), the Heaven-Connecting Tower (Tongtian Tai), and the Flying Thoroughbred Lodge (Feilian Guan) in Chang'an. When the King of Korea attacked the Liaodong Commandery, he conscripted convicts from across the realm to retaliate. In the eighth month, a nine-stemmed, joint-leafed lingzhi mushroom grew at Sweet Springs Palace, which the emperor proclaimed a heavenly auspice in his edict.

During Emperor Wu of Han's reign, several significant events occurred. First, he issued a general amnesty, bestowed wine and meat upon a hundred households in Yunyang Commandery, and composed the "Song of the □ Chamber." In the spring of the third year of the Yuanfeng era (108 BCE), he hosted a grand performance of the Juedi (horn-butting) spectacle, involving three hundred participants. In the fourth year of Yuanfeng, he made a royal tour to Yong to offer sacrifices at the Five Altars (ancient ceremonial sites). In the fifth year, he paid homage to the legendary Emperor Shun at Sheng Tang and visited the Jiuyi, Qian, and Tianzhu Mountains. The following March, he returned to Mount Tai to conduct additional Fengshan (sacrificial rites to heaven and earth).

Of particular importance was the seventh day of the seventh month in the second year of Yuanfeng (109 BCE), when the Queen Mother of the West (Xiwangmu, the highest-ranking female immortal in Daoism) and the Lady of the Supreme Primordial (Shangyuan Furen, an exalted female immortal) descended upon the Han palace. Xiwangmu bestowed upon Emperor Wu the Authentic Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu) and the Scripture of Numinous Radiance (Lingguang Sheng Jing), while Shangyuan Furen imparted twelve esoteric arts, including the Six Jia Numinous Flight (Liujia Lingfei). That day, the two goddesses revealed numerous secrets for prolonging life, methods for communing with spirits, and the profound mysteries of cloud-soaring and arcane cultivation. Emperor Wu compiled these teachings into volumes, enshrining the authentic forms and the Lingfei arts in golden caskets and white jade cases, with coral rollers and purple brocade pouches, placing them reverently on the Boliang Terrace. He frequently purified himself through fasting and ablutions before studying them with devotion.

However, despite Emperor Wu's self-professed mastery of these immortal techniques over six years, he failed to genuinely cultivate his inner nature. He continued to exhaust the people's resources by constructing lavish palaces, slaughtering surrendered soldiers, and launching distant campaigns against barbarian tribes, provoking widespread resentment. Having repeatedly violated Xiwangmu's admonition to "embrace clarity and stillness through non-action (Wuwei)" and Shangyuan Furen's guidance, the two goddesses ceased their visits. In the eleventh month of the first year of the Taichu era (104 BCE), the Boliang Terrace was consumed by heavenly fire, and the four scrolls of the Authentic Forms were entirely destroyed—a clear warning from Xiwangmu against the emperor's disobedience. Yet, as early as the seventh month of the third year of Yuanfeng, Emperor Wu had presented a copy of the Authentic Forms of the Five Sacred Peasts to the Confucian scholar Dong Zhongshu, ensuring its survival.

(Additional context: The Authentic Forms of the Five Sacred Peaks mentioned here is a crucial Daoist talismanic text (Fulu), said to summon mountain deities. The Six Jia Numinous Flight refers to esoteric divination techniques (Dunjia), part of Daoism's secret traditions. Emperor Wu's contradictory behavior—simultaneously pursuing immortality while waging relentless wars—became a classic cautionary tale in Daoist texts, exemplifying the folly of "prioritizing techniques over the Dao.")

The High Goddess Shangyuan (a senior female immortal in Daoism) informed Emperor Wu of Han that during the fasting period in the seventh month of the fourth year of Yuanfeng, she had transmitted the teachings of the Five Thearchs and Six Jia (the Five Directional Deities and Six Jia Divine Generals) along with the Twelve Methods of Spirit Flight (twelve transformative flying techniques) to the fangshi (Daoist adept) Li Shaojun. Li recorded these secret arts, allowing these cultivation methods to circulate in the mortal world. Initially, they were only entrusted to Li Shaojun and another fangshi for safekeeping, but later Emperor Wu lost these immortal texts. Filled with regret for failing to cultivate virtue and practice accordingly, he realized he had missed his opportunity to attain the Dao.

Later, Dongfang Shuo (the emperor's court jester, actually an exiled immortal) ascended to heaven astride a cloud-riding dragon. Witnesses saw him rise northwestward before vanishing into thick mist. This deepened Emperor Wu's remorse. That same year, after offering sacrifices to the Earth Deity (Houtu) at Haoli (a sacred shrine beneath Mount Tai), he faced the Bohai Sea to worship the Penglai immortal mountains from afar. Raising his eyes to heaven, he vowed to regain the immortal connection—yet received no divine response.

Upon returning to the palace in spring, Emperor Wu conducted state affairs at Ganquan Palace. In February, construction began on Jianzhang Palace. By May, he reformed the calendar system—designating the first month as the new year's start, elevating yellow (symbolizing central Earth Virtue) as the imperial color, establishing "five" as an auspicious number, and restructuring official titles and musical standards—all reforms actually suggested by the Queen Mother of the West (Xiwangmu, supreme goddess of Daoism). In March of the second year of Taichu, the emperor toured Hedong to sacrifice to Houtu again; in January of Taichu's third year, he journeyed to the eastern seas; returning in April, he performed the Fengshan rites at Mount Tai; by Taichu's fourth year, he built Mingguang Palace and changed the era name to "Tianhan."

Thereafter, Emperor Wu repeatedly sought immortality through travels: In Tianhan's first year, he sacrificed at Hedong in January; in spring of Tianhan's second year, he reached the East Sea, pausing at Huizhong Palace on return; come March, he conducted Fengshan rites at Mount Tai with mingtang (cosmic temple) ceremonies. During May of Taishi's third year, while touring the East Sea, mountains miraculously hailed him with "ten thousand years" (wansui); that winter, he bestowed five thousand coins and silk upon widows, orphans, and the destitute along his route. In March of Taishi's fourth year, he again ascended Mount Tai to sacrifice to the Queen Mother of the West for divine communion. In spring of Zhenghe's fourth year, after fasting rituals for the Queen Mother and High Goddess Shangyuan at Donglai Commandery facing the sea brought no results, he performed Fengshan once more at Mount Tai on the return journey. On the Gengyin day, he worshipped at the mingtang, changing the era name to Houyuan's first year.

In Houyuan's first year, January saw him emulate ancient heaven-worship rites (Taizhi) at Ganquan Palace. By July, earthquakes erupted with gushing springs. The following spring, he received nobles at Ganquan Palace, rewarding imperial clansmen. In February, the emperor fell gravely ill and was moved to Wuzuo Palace in Zhouzhi, passing away on the Dingmao day. His coffin rested in the front hall of Weiyang Palace. During March interment at Maoling Mausoleum, the coffin spontaneously emitted sounds audible beyond the palace walls—recurring several times—while extraordinary fragrance permeated the air. After sealing the tomb, dense fog suddenly rose between burial mounds, damaging the gate. This supernatural mist lingered extensively before dispersing.

This account documents a strange incident concerning the mausoleum of Emperor Wu of Han (Liu Che). Before his death, Emperor Wu had over forty volumes of his frequently read texts buried with him in his coffin, including the Daode Jing (Scripture of the Dao and Virtue) and Taishang Ziwen (Purple Texts of the Most High), both important Daoist scriptures. Later, in the second year of the Yankang era (during the Eastern Han dynasty), an official named Li You discovered these funerary texts—stored in a golden casket—in a stone chamber while gathering herbs on Mount Baodu in Shangdang. The books still bore inscriptions left by court librarians from the Dongguan (the Han imperial library).

Even more mysteriously, a jade casket and jade staff originally interred in Emperor Wu’s mausoleum suddenly appeared in a public marketplace. A merchant from beyond the Pass purchased these items in Mei County for thirty bolts of plain silk and ninety thousand coins, only for them to be later confiscated by authorities. When Ran Deng, a former court scribe who had attended the emperor’s funeral, saw the artifacts, he tearfully confirmed they were indeed the burial objects placed with Emperor Wu. Puzzlingly, the Maoling Mausoleum (Emperor Wu’s tomb) remained undisturbed, yet these items had inexplicably surfaced in the outside world, still pristine as if newly made.

The text cites the Jiudu Longzhen Jing (Dragon Truth Scripture of the Nine Capitals) to explain that those who attain immortality often first undergo "liberation from the corpse" (shijie), a Daoist concept of feigned death, cultivating their practice through the "Great Yin" (the underworld) before achieving true ascension. The miraculous reappearance of these artifacts hinted that Emperor Wu might have attained the Dao and achieved immortality. Later, when Wang Mang usurped the throne, he dispatched envoys to offer sacrifices at the Han imperial tombs. At Maoling, the envoys heard four distinct sighs emanating from beneath the earth, terrifying them into reporting the incident. Interpreting this as Emperor Wu’s divine manifestation, Wang Mang ordered the highest-grade Tailao sacrifice to be performed in his honor.

Through these extraordinary phenomena, the account suggests Emperor Wu may have achieved immortality via the Daoist practice of shijie, with the supernatural reappearance of his burial goods serving as evidence of his spiritual attainment. The mention of the Daode Jing and Taishang Ziwen reflects the Han imperial court’s reverence for Daoism.

This records several important Daoist scriptures that Emperor Wu of Han (the renowned Western Han emperor) received from celestial beings:

The Lingqiao Jing (Scripture of Numinous Ascent) comprises six volumes, as does the Taisu Zhongtai Jing (Scripture of the Primordial Womb Within the Supreme Simplicity). These texts primarily expound essential techniques for cultivating body and mind. "Taisu" refers to the most primordial state of the cosmos, while "zhongtai" metaphorically represents the core energy within the human body.

The Tianzhu Jing (Celestial Pillar Scripture) exists in nine volumes, likely concerning methods of cultivation for connecting heaven and earth. In Daoism, "tianzhu" (celestial pillar) often symbolizes the mystical axis linking the celestial and terrestrial realms.

The Liu Long Bu Xuan Wen (Text of Six Dragons Treading the Mysterious) in seven volumes documents esoteric arts for attuning to the profound mechanisms of heaven and earth through specific ritual steps (similar to the Yu Steps used in Daoist ceremonies). "Six Dragons" may symbolize six directions or six modes of energy circulation.

The Ma Huang Shou Zhen Shu (True Techniques Bestowed by Lord Ma) in four volumes—where "Ma Huang" likely refers to an immortal master who transmitted authentic methods—specifically teaches genuine techniques for cultivating immortality.

These texts belong to the secret scriptures obtained by ancient emperors in their quest for the Dao and immortality. Their contents involve advanced Daoist practices such as Neidan (internal alchemy) cultivation and celestial-human resonance. It should be noted that most of these scriptures are either lost or survive only as titles in the extant Daoist canon, making their specific cultivation methods difficult to verify today.