《歷世真仙體道通鑑後集》

This passage recounts the miraculous descent of the Supreme Daoist deity, the Most High Lord Lao (also known as the Primordial Sovereign Without Equal), into the human realm. The story begins with his mother, the Mysterious Jade Maiden, originally a celestial goddess who later incarnated as Lady Yishou, daughter of the Yin family in Tianshui, and married the immortal adept Li Lingfei.

Li Lingfei was a descendant of Gao Yao, the virtuous minister of antiquity. By the Shang dynasty, both he and his father had cultivated longevity techniques. His father Li Qingbin maintained youthful appearance past one hundred years before ascending to heaven astride cloud-dragons in broad daylight. Following his father's path, Li Lingfei perfected the Great Dao and achieved ascension prior to Lord Lao's earthly birth.

In the seventeenth year of King Yangjia's reign (the gengshen year), Lord Lao emanated from the supreme celestial realm of "Great Clarity," transforming his divine Qi into five-colored streaming light that descended to earth. Lady Yishou, during an afternoon nap, dreamed of heaven's gates opening as immortals bore a crimson sun that gradually shrank into a five-colored pearl the size of a pellet. Upon swallowing it, she conceived (the present-day Tianjing Temple in Bozhou, Anhui preserves the "Meteor Platform" commemorating this event).

During pregnancy, Lady Yishou grew increasingly youthful. Her dwelling enjoyed perpetual spring—no winter chill nor summer heat—with constant auspicious radiance. After eighty-one years of gestation (texts vary, some citing seventy-two years), on the fifteenth morning of the second lunar month during King Wuding's ninth reign (the gengchen year), as she reached for a plum branch, Lord Lao emerged suddenly from her left armpit. The birth manifested celestial signs: intensified sunlight, auspicious clouds enveloping the courtyard, cranes filling the sky, and the Nine Heavens' immortals arriving to celebrate while jade maidens knelt in reverence.

(Note: The "six energies" refer to six natural forces, while "Nine Heavens" denotes Daoism's celestial strata. The eighty-one-year gestation symbolizes the prolonged process of cosmic gestation, and the left-armpit birth reflects distinctive Daoist motifs of sacred parturition.)

When Laozi was born, nine dragons sprayed water to bathe his sacred body. The places where these dragons appeared formed nine interconnected wells (according to Fu Tao's "Record of Northern Expeditions" from the Han Dynasty, the nine wells in the Lao Jun Temple were connected - drawing water from one well would cause ripples in the other eight). Immediately after birth, he could walk nine steps, with lotus flowers blooming beneath each footstep. Pointing to heaven with his left hand and earth with his right, he proclaimed: "Between heaven and earth, only the supreme Dao is most revered. I shall propagate the unsurpassed Dharma of the Dao, delivering all sentient beings throughout the ten directions, even to the darkest hells - all who are destined for deliverance shall be saved."

During his earthly existence, Laozi appeared and disappeared mysteriously, serving as teacher to emperors before ultimately ascending as the supreme Taiji (Supreme Ultimate) immortal, honored with the title "Dan" (also written as "Dan" - these characters were interchangeable during the Han Dynasty). His original name was Li Er, courtesy name Boyang, and people respectfully called him "Boyang Fu." He had numerous other aliases: Li Ya (courtesy name Bozong), Li Zhi (Boguang), Li Shi (Menggong), Li Zhong (Ziwen), Li Ding (Yuanyang), Li Yuan (Boshi), Li Xian (Yuansheng), and Li De (Bowen).

Within nine days of birth, Laozi's body manifested nine miraculous transformations, each time spontaneously adorned with celestial crowns and heavenly robes. He possessed seventy-two extraordinary features and eighty-one auspicious characteristics: a perfectly round head like the heavens, a face radiant as the sun, a prominent jade occipital bone, and crane-white hair seven feet long; emerald-green eyebrows shaped like the Big Dipper, with tiger-whisker and dragon-beard filaments; pearl-like earlobes with three interior creases, high-set and thick; eyes bright as rivers with square pupils veined in green; a nose with twin high ridges, a square mouth vast as the sea, vermilion lips exhaling purple qi that scattered orchid fragrance; forty-eight silver-hard teeth like seashells, a brocade-patterned long tongue producing golden-jade tones; a square jaw, forehead marked with sun-horn and moon-abyss, bearing the majesty of golden dragons and jade phoenixes; a full heavenly court (forehead), jade-like facial moles, and three neck creases like a crane's; arms extending past knees, ten palm lines, slender fingers with special markings, and jade-like nails; green body hair, a reclining bone at the chest, river-constellation patterns on the back, and a deeply recessed navel - all marks of his divine nature.

This immortal (referring to Laozi) possesses extraordinary physical characteristics of profound significance: His abdomen is soft as cotton, his heart area bears brocade-like patterns, his belly reveals mysterious sigils, and his eyes contain wheel-shaped markings. His feet tread upon two swastika symbols (representing auspiciousness), his fingers seem to rotate the cosmos, his stature measures twelve feet tall, and his entire body emits a fragrant aroma.

His face is square and radiant, his body proportions perfectly balanced (the "three divisions" refer to harmonious coordination of upper, middle, and lower sections), his physique as sturdy as vajra, and his countenance as pure as crystal. When walking, his steps are as steady as a tiger's; when moving, his posture resembles the agility of a soaring dragon. He is flanked by the Azure Dragon to his left and White Tiger to his right, with the Vermilion Bird leading before him and the Dark Warrior following behind. Purple clouds canopy his head, lotuses support his feet, a double halo manifests behind his neck, and five-colored radiance illuminates the four directions. His body emits perfect circular light, penetrating and illuminating the nine celestial realms. These transcendent immortal features comprise eighty-one auspicious signs.

Laozi gestated in his mother's womb for eighty-one years, corresponding to the solar cycle's ultimate yang number (nine times nine). Born with white hair as an elder, he was thus named "Laozi" (Old Master). The term "zi" in ancient times denoted both respect for teachers and general reference to men. He resided in Quren Village, Lai Township, Ku County of the Chen State (modern Bozhou, Anhui area), by the banks of the Guo River.

His mother (the Sacred Mother Primordial Sovereign), having given birth to this embodiment of the Dao, was about to return to her celestial position. To demonstrate the transmission of spiritual lineage, she instructed Laozi: "Humans receive the Qi (vital energy) of Heaven and Earth at birth, containing both pure and turbid energies. Pure Qi brings clarity and benevolence, while turbid Qi leads to ignorance and violence. The wise cultivate to perfect their innate nature, while the foolish indulge desires and harm their life-force. Innate nature is the root of the body, and life-force is the foundation of existence."

Therefore, practitioners must refine their bodies through the Ninefold Cyclically Transformed Golden Elixir (a Daoist technical term referring to repeated purification in spiritual practice), resolve the entanglements of the Five Spirit-Governors (deities corresponding to the five organs), guide primordial Qi, and sever the roots of affliction at the Three Passes (upper, middle, and lower Dantian/energy centers). After nine refinements and ten transformations, when all bodily nodes become luminous and obstructions in the embryonic origin are completely dissolved, one may recognize their true nature and attain the realm of higher immortals. Without cultivation, demonic influences will invade the body, bringing manifold illnesses where life and death become uncontrollable, and suffering becomes inexpressible.

The key to immortality lies in heart-mind cultivation—sincerity of heart makes the immortal path attainable. The Great Dao values inner seeking—when the inner mind becomes clear, the Dao naturally manifests. Those who maintain tranquility aligned with true nature and accumulate emptiness to commune with the divine draw ever closer to the immortal path. If the mind remains scattered, the spirit becomes depleted, the body wearied, and movement/rest become imbalanced dissipating vital essence, even with acute senses, years of seeking the Dao will only take one further from it.

Human existence between Heaven and Earth is but a brief sojourn. Through dedicated breath regulation and spirit nourishment, diligent cultivation of truth, and deepening practice over time, one may ultimately coexist with Heaven and Earth in the realm of Great Emptiness. When the state of penetrating absolute emptiness is reached—where "looking one does not see it, listening one does not hear it"—this constitutes true unity with the Dao.

Laozi asked the Primordial Sovereign (honorific title for a Daoist female immortal): "I now dwell among mortals, wishing to attain immortality while universally delivering sentient beings. Is this feasible?" The Primordial Sovereign replied: "I possess a secret treasure, which is not transmitted except to sages. If one can cultivate it, they will obtain eternal life."

When Laozi inquired about its profound mystery, the Primordial Sovereign explained: "The supreme Dao is unfathomably profound—it neither exists nor doesn't exist, having neither sound nor form. It cannot be seen with eyes nor grasped with hands. It encompasses heaven and earth, boundless in magnitude, yet resides within every person, though people remain unaware. Those who comprehend this principle possess mysterious De (Virtue)."

Laozi pressed further: "Are there concrete methods for cultivating the Dao?" The Sovereign answered: "Dao is the ultimate truth of empty penetration, while techniques are the wondrous arts of unfathomable transformation. The Dao requires techniques to aid the world; humans comprehend Dao through cultivation. Their combination generates infinite transformations. The core of Dao-cultivation lies in Wuwei (non-action) and accordance with nature, while the secrets of techniques primarily involve Fulu (talismans), Qi (vital energy), and elixirs."

"Fulu are numinous writings condensed from the Three Radiances (sun, moon, stars), representing heaven's true nature; elixirs are quintessential extracts of the Five Phases (Wood, Fire, Earth, Metal, Water), embodying earth's refined essence; Qi is the harmonized product of Yin-Yang, the spiritual foundation of all things. Mastering only one aspect remains insufficient for attaining Dao—one must combine Fulu, elixirs, and cultivation to truly realize the Way. This constitutes my secret treasure: complete mastery brings immortality and the capacity to deliver countless beings."

Laozi continued questioning: "The human body serves as the vessel for attaining Dao, and Qi is life's foundation. Sever the foundation and life ends; damage the vessel and Dao dissipates. How should I cultivate to stabilize life and prosper the Dao's methods?"

The Sovereign responded: "The human body resembles a potter's unfired clay—easily broken without firing; the unrefined body meets swift mortality. This is natural law. Even with De surpassing ordinary men and Shen (spirit) reaching the supreme mysteries, the body still ages and dies. Why? Such is natural law, unavoidable. Only elixirs can refine the form, and only Fulu can summon divine spirits."

"When divine spirits return to their stations, the mind penetrates reality and nature transcends limitations; when the physical form stabilizes, Qi becomes firm and life achieves wholeness. Then one may transform Jing (essence) and Qi, attaining formless non-being—moving freely through emptiness, transcending life-death cycles to achieve true immortality. Those who attain Dao remain unharmed even during cosmic cataclysms. This reveals the precious value of Fulu and elixirs."

Finally, Laozi asked: "Does consuming divine elixirs for immortality rely on divine blessings or the elixir's inherent efficacy?" The Primordial Sovereign concluded: "Immortality's potency originates from elixirs, while elixirs' efficacy stems from divine spirits. When crafting elixirs with utmost sincerity, spirits naturally respond and assist. They complement each other like sound and echo, form and shadow. Therefore, Dao attainment requires dual cultivation—perfecting both inner and outer, form and spirit."

This scripture reveals the essential techniques and effects of refining the Divine Elixir (Golden Elixir in Daoist practice). When the Primordial Lord (a high-ranking Daoist female immortal) transmitted the secret alchemical methods to Laozi, she emphasized that to successfully forge the Golden Elixir, one must first rectify body and mind while abstaining from transgressions—only then would divine beings bless the alchemical process. Consuming this elixir grants boundless longevity.

The text criticizes those who disbelieve in the path of immortality, accusing them of "spending their days pursuing death" through reckless indulgence, noting that lavish burials with heaps of gold hold no meaning after demise. True masters of the Divine Elixir not only attain eternal life but also regard this art as the world’s supreme treasure. After Laozi humbly sought instruction, the Primordial Lord summoned purple clouds, within which stood the immortal Juanzi. She then presented Laozi with seventy-two secret alchemical formulas.

Particularly highlighted is the recipe for the "Five Talismans and Nine Elixirs": the Five Talismans refer to Mysterious White, Golden Essence, Flying Talisman, Golden Splendor, and Three-Five Azure Dragon Essence; the Nine Elixirs include nine types of cyclically refined returned elixirs (such as Ninefold-Refined White Snow Returned Elixir, Ninefold-Refined Feminine-Masculine Returned Elixir, etc.). Obtaining just one of these ensures immortality without needing to refine them all. The scripture explains that the Divine Elixir requires a refining process ranging from "three transformations and five cycles" up to "ninefold refinement." Upon ingestion, one attains a state equal to that of immortals.

Finally, it stresses that the path to immortality lies not in sacrificial rituals to spirits, gymnastic practices (Daoyin), or ascetic incantations—but in refining the Divine Elixir. Though comprehending this principle is simple, actual cultivation proves arduous. Only those who genuinely practice it can achieve longevity. This passage encapsulates the core philosophy of Waidan (external alchemy), the Daoist school seeking immortality through elixir refinement.

Laozi reverently bowed to the Primordial Goddess (the supreme female deity of Daoism) and inquired about the methods for attaining immortality. He first mentioned having mastered the technique of the Nine-Cycle Golden Elixir (Jiuzhuan Jindan), but having heard that the Golden Liquid Divine Elixir (Jinye Shendan) was even more profound, he earnestly requested its essential secrets.

The Primordial Goddess praised Laozi’s devotion to the Dao and explained: Both the Nine-Cycle Golden Elixir and the Golden Liquid Divine Elixir can elevate one to immortality, but the effects of the latter are superior. After consuming the Nine-Cycle Golden Elixir, one must wait anywhere from three days to three years before celestial officials arrive to guide them to the heavens. In contrast, the Golden Liquid immediately suffuses the body with violet-gold radiance upon ingestion, sprouting wings that carry the practitioner directly to the celestial realm. However, the conditions for cultivating it are extremely stringent: one must observe purification rituals and abstain from grains for an entire year, and only those possessing the "Register of the Mysterious Center" (a celestial certification for cultivation) and a "Name in the Book of Immortality" (a record in the celestial registry) are qualified to learn it. The method involves transforming the refined Golden Elixir into a liquid form for consumption—this supreme secret technique, passed down from the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun), has only been transmitted to a select few supreme immortals.

Laozi further asked how to universally deliver sentient beings. The Primordial Goddess sighed and said: Mortals are drowned in desires, like stones sinking into a river—difficult to save. Such supreme methods are only taught to those destined for them, hidden away in the Jade Tower’s Cloud Archives (the celestial repository of sacred texts) in the Ninefold Heavens, revealed only once every ten thousand years. To forcibly impart them to those without affinity would violate celestial law. After imparting these ultimate truths, the Primordial Goddess ascended to the heavens in a jade carriage, accompanied by a retinue of celestial attendants. (Note: The later Scripture of the Great Clarity Divine Elixir records alchemical techniques originating from the Primordial Goddess. These methods can harmonize Yin-Yang, summon wind and rain, and even immortals must submit to their profound power.)

This passage recounts the stories of two important Daoist deities. The first part describes the encounter between Taiyi Yuanjun (the Supreme Primordial Goddess of Daoism) and Laozi (Lord Lao). While at Mount Lao, Laozi met Taiyi Yuanjun riding a five-colored qilin, and sought her guidance on essential Daoist cultivation methods. Yuanjun revealed that refining the Reverted Elixir (huandan) and Golden Liquor (jinye) - two crucial elixirs in Daoist alchemy - was key to attaining the Dao, and imparted the secret formulas. When Laozi later wished to use divine medicines to universally save sentient beings, Yuanjun pointed out that the Daoist cosmology distinguishes between good and evil, and that immortal elixirs should only be bestowed upon virtuous sages, not indiscriminately distributed.

The second part introduces the origins of Jinmu Yuanjun (the Golden Mother of the West, also known as Queen Mother of the West). As the embodiment of the ultimate yin qi from the western direction, she governs the west in complementary balance with Lord Donghua (the Wooden Duke) who presides over the east. The text describes her as the "Ninefold Numinous and Most Marvelous Golden Mother of Turtle Mountain," residing on Mount Kunlun and formed from the most sublime qi of Western Splendor. Her counterpart Lord Donghua embodies the purest qi of Eastern Truth, governing the yang-harmonizing qi of the east. Both deities represent the refined essence of the Great Dao's qi, possessing the divine power to create and transform all things.

The mentioned "Reverted Elixir and Golden Liquor" constitute the most precious elixirs in Daoist external alchemy (waidan), believed to confer immortality. "Preserving truth and embracing unity" (cunzhen baoyi) refers to cultivation methods maintaining one's primordial true nature and holding fast to the Dao-mind, while "elixir refinement and breath cultivation" (liandan fuqi) represents two principal practices involving alchemical preparation and controlled breathing techniques. These elements reflect core Daoist emphases on alchemical cultivation and the pursuit of immortal transcendence.

This passage describes the sacred abode and exalted status of the Queen Mother of the West (Xi Wangmu), the supreme goddess and leader of female immortals in Daoism. Together with the King Father of the East (Dong Wanggong), she harmonizes the qi of Yin and Yang, nourishing all beings between heaven and earth. The Queen Mother embodies gentle yielding, representing the primal qi of ultimate Yin. Residing in the western direction, she nurtures all creatures like a mother. All female immortals who attain the Dao across the three realms and ten directions of existence fall under her jurisdiction.

Her celestial palace is located on Mount Gui and Mount Chun, within the Langfeng Garden of the mystical Kunlun Mountain's Xuanyou paradise. There stand golden citadels with a thousand layers, twelve jade towers, magnificent palaces of qionghua jade, the radiant Guangbi Hall, a nine-tiered dark platform, and purple-jade alchemical chambers. To the left lies the Jasper Pool (Yaochi), while emerald waters encircle the right. Beneath the mountain flow the ninefold Weak Waters with waves ten thousand zhang high—impossible to cross without immortal chariots or feathered carriages.

Within the palace, jade towers pierce the clouds, green terraces touch the celestial vault. Azure-jade halls and vermilion-purple chambers connect under embroidered canopies bathed in moonlight. The Queen Mother wears a floral headdress (huasheng) and sacred talismans, attended by immortal maidens and feathered youths on either side. Layers of precious canopies and feathered banners shade the courtyards. At the foot of the steps grow white-ringed trees and forests of cinnabar-hardened trees, their countless verdant branches and jade trunks a thousand zhang tall. Though no wind stirs, they resonate with celestial harmonies, playing the immortal music of the "Eight Gatherings."

The Divine Land (Shenzhou) lies southeast of Kunlun, hence the Erya states that the Queen Mother dwells where the sun sets. Her depiction with disheveled hair, wearing a headdress, tiger teeth, and skilled in roaring actually represents her messenger—the White Tiger deity of the west—not her true form. The Primordial Heavenly King (Yuanshi Tianwang), the supreme deity of Daoism, granted her authority over the myriad heavens and the Nine Luminous Talismans (Jiuguang Fulu) of Mount Gui, empowering her to summon all spirits, command the true sages, and oversee sacred covenants. She descends for all celestial assemblies and examinations of immortal candidates.

The transmission of essential scriptures like the Shangqing Treasure Classics and the Jade Texts of the Three Caverns must pass through her. When the Yellow Emperor (Huangdi) waged war against Chiyou, the latter could shapeshift at will, summoning winds and rains to disorient the emperor's army. As the Yellow Emperor rested at the foot of Mount Tai, the Queen Mother sent an envoy clad in black fox fur to deliver the Supreme Unity (Taiyi) Divine Talisman, proclaiming: "He who obtains this talisman shall surely triumph." The talisman measured three inches wide and one foot long, glowing with a luminous blue radiance.

This account describes the sacred encounters between several ancient emperors and the Queen Mother of the West (Xiwangmu, the supreme goddess in Daoism). During the reign of the Yellow Emperor (Huangdi), Xiwangmu first dispatched the Mysterious Maiden of the Nine Heavens (Jiutian Xuannü, a war deity with a human head and bird's body) to teach Huangdi military strategies including the Three Officials and Five Intentions Yin-Yang technique and the Great One's Concealing Armor (Taiyi Dunjia), aiding his victory over Chiyou and pacification of the realm. In his later years, she sent the White Tiger Deity to present geographical charts and impart essential cultivation principles of "clarity, tranquility, and non-action (Wuwei)": excessive consumption hinders bodily lightness, incessant thoughts disturb the spirit (Shen), indulgence in sensory pleasures weakens resolve—only by maintaining inner clarity can one attain the Dao and achieve immortality.

When Emperor Shun ascended the throne, Xiwangmu dispatched envoys bearing white jade rings and expanded geographical charts that divided the traditional nine provinces into twelve. She also bestowed a jade wind-instrument (yuguan) capable of harmonizing the eight directional winds. During King Zhao of Zhou's reign, the Supreme Venerable Sovereign (Taishang Laojun, highest Daoist deity) traveled with the Perfected Yin Xi to the western Turquoise Terrace (Guitai), where he expounded the Scripture of Constant Purity and Tranquility (Chang Qingjing Jing) to Xiwangmu. This scripture was later recorded and transmitted by Ge Xuan, following this lineage: Xiwangmu → Emperor of Golden Portal → Emperor of Eastern Florescence → Ge Xuan.

King Mu of Zhou journeyed westward in a chariot drawn by eight divine steeds (including the legendary Hualiu and Lü'er), accompanied by skilled ministers like Zaofu. Upon reaching the land of the Jusou people, they offered him white crane's blood to drink and bathed his feet with bovine and equine milk, creating marvelous scenes of human-deity interaction. These legends reflect Daoism's oral transmission tradition and the cultivation concept of attaining longevity wisdom through sacred rituals.

The accomplished immortals, after their celestial banquet, rested south of the Red River on the northern slopes of Mount Kunlun (the sacred mountain of Daoist legend). The following day, they ascended to the mountain's summit to behold the ruins of the Yellow Emperor's palace (one of Daoism's revered progenitors), erecting a stone monument to commemorate this for posterity. Later, they were invited to visit the Queen Mother of the West (Xiwangmu, chief among Daoist female immortals), feasting by the Jade Pool. Xiwangmu sang ballads for King Mu of Zhou, who responded with his own melancholic verses. Together they watched the sunset, where King Mu lamented his insufficient virtue (De), fearing future generations would judge his shortcomings.

King Mu also presented white jade and exquisite silks as longevity gifts to Xiwangmu, carving their meeting record into the cliffs of Mount Yan. According to the Bamboo Annals, this occurred during King Mu's seventeenth year of western travels.

Regarding immortal rankings, there are nine grades: the highest being the "Nine Heavens True King" (Jiutian Zhenwang), followed by the "Three Heavens True Emperor" (Santian Zhenhuang), then descending through "Supreme Perfected Beings" (Taishang Zhenren), "Soaring Celestial Perfected" (Feitian Zhenren), "Numinous Immortals" (Lingxian), "Perfected Persons" (Zhenren), "Spiritual Humans" (Lingren), "Flying Immortals" (Feixian), with the lowest rank being "Immortals" (Xianren). These hierarchies are immutable. When ascending, immortals must first pay respects to the Wood Lord (Dongwanggong, chief male immortal) before audience with the Metal Mother (Xiwangmu). Only after completing these rites may they enter the Nine Heavens' Three Pure Realms (Sanqing jing) to venerate Lord Lao (Taishang Laojun) and the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deities).

A Han Dynasty anecdote tells of children playing when one sang: "Wearing blue skirts through Heaven's Gate, first bow to Metal Mother then greet Wood Lord." Only Zhang Liang (styled Zifang) recognized this as describing immortal ascension rituals, explaining it was the Jade Youth of Dongwanggong revealing Daoist cultivation secrets. Without true attainment of the Dao, such mysteries remain incomprehensible.

Emperor Wu of Han, obsessed with longevity arts, ascended Mount Song in 110 BCE, building the Seeking Truth Terrace for purification retreats. On the fourth month's Wuchen day, Xiwangmu sent the Jade Maiden Wang Zideng from her Walled City with a message: "We hear Your Majesty seeks eternal life above imperial glory? On the seventh day of the seventh month I shall visit." Consulting Dongfang Shuo, the emperor recognized this divine manifestation. After hundred-day purification, he indeed witnessed auspicious clouds descending at night.

The passage depicts the magnificent scene of the Queen Mother of the West (Xiwangmu), a revered Daoist deity, descending upon Emperor Wu of Han's palace. She arrived in a purple cloud chariot drawn by nine-colored dappled dragons, wearing the Grand Authentic Morning Tassel Crown and adorned in yellow brocade robes, with a resplendent sword at her waist. Her entourage consisted of thousands of chariots and riders, with immortal officials and guards all standing over ten feet tall, their radiance illuminating the entire palace.

Xiwangmu appeared to be about twenty years old, with peerless beauty, supported by two celestial maidens as she took her seat. After Emperor Wu reverently knelt and paid his respects, she served heavenly delicacies including divine peaches as large as bustard eggs that bore fruit only once every seven thousand years. When the emperor wished to keep the pits to plant them, Xiwangmu explained that the mortal world's barren soil could never sustain them.

During the banquet, Xiwangmu's attendants performed celestial music: Wang Zideng played the Eight-Treasure Jade Chimes, Dong Shuangcheng performed on the Cloud Harmony Sheng pipes, and Xu Feiqiong struck the Spirit-Quaking Reed Instruments. Their harmonious melodies resounded through the heavens. Seizing the opportunity, Emperor Wu inquired about longevity methods. Xiwangmu bluntly pointed out his indulgence in pleasures, unrestrained desires, and extravagant cruelty—habits she likened to "axes chopping at one's own being" that deplete Jing (essence) and Qi (vital energy) while shortening lifespan. She admonished him: extravagance tears the body apart, lust destroys one's foundation, and violence invites retribution. Only by transcending worldly glory, embracing simplicity, and devoting oneself to Dao cultivation could one walk the true path.

This scripture explains how practitioners of the Dao can liberate themselves from the "Three Corpses" (three malevolent spirits believed to reside within the human body in Daoist thought) through cultivation to attain immortality.

The text begins by illustrating that attempting longevity without eliminating the Three Corpses is as futile as a wingless bird trying to cross the Celestial Pool or a morning-born mushroom discussing seasonal changes. True cultivation requires purging distracting thoughts, maintaining mental purity, concentrating Jing (essence), Qi (vital energy), and Shen (spirit) in the Crimson Palace (heart region), closing the gates of desire, abstaining from luxury and indulgence, treating all beings with compassion, and treasuring one's vital essence. Failure in these practices renders one's efforts as useless as trying to cross a river while carrying stones.

The scripture then recounts the dialogue between the Queen Mother of the West and Emperor Wu of Han, transmitting the essential teachings of longevity. The Primordial Heavenly King (highest deity in Daoism) once revealed that to achieve immortality, one must maintain the "Threefold Unity" (harmonious union of Jing, Qi, and Shen) and nurture the spiritual root. The specific method involves guiding clear Qi to ascend to the Celestial Gate (crown of the head), circulating genuine Qi in the Golden Chamber (Dantian), and ensuring the distinct flow of azure and white Qi through the Muddy Pellet Palace (upper Dantian). Practitioners should nourish bodily fluids, preserve essential Qi, perfect the Three Palaces (upper, middle, and lower Dantians), and harmonize the five viscera and six bowels. This process eliminates all ailments, resists temperature extremes, preserves vital energy, and extends life. These are the essential techniques for preserving the natural Dao—ordinary people who cultivate them can achieve longevity and even command spirits or travel among the Five Sacred Mountains, though they cannot yet ascend to heaven.

Finally, the text classifies immortality elixirs into different grades: the supreme medicine consumed by the Most High Lord Lao grants agelessness; next are the nine celestial medicines including the Nine-Cycle Golden Elixir and Golden Liquor; followed by various miraculous ingredients like Mysterious Frost, Crimson Snow, Three Yellows, and White Fragrance. These can only be obtained in specific celestial realms.

This scripture describes two essential paths of Daoist cultivation: ingesting celestial elixirs and practicing internal alchemy (Neidan). First, it mentions a supreme-grade immortal medicine called "Golden Orchid Long Radiance Crimson Herb Snow Child Soaring Stem," which enables direct ascension to celestial immortality (tianxian) in broad daylight—a state unattainable for terrestrial immortals (dixian). It then lists common medicinal substances like pine-cypress resin, wild ginger, poria fungus, and Solomon's seal, explaining that while these lower-grade materials cannot induce celestial ascent, they prolong life, reverse aging, and ultimately lead to terrestrial immortality.

The text emphasizes that practitioners should progress step-by-step from foundational practices. However, the superior method is internal alchemy—"harnessing essence through breath, preserving and fortifying spirit-energy (Shen-Qi)." Through breath regulation and essence consolidation, practitioners achieve longevity without external medicines, relying solely on self-cultivation as the supreme natural path.

The scripture clarifies that human life comprises three components: spirit (Shen), form, and Qi. Life persists when Qi remains and ends when it departs. Daoist cultivation means nurturing the spirit, strengthening primordial Qi, and preserving the physical form. Once this body is lost, it cannot be recovered even after myriad kalpas, demanding utmost reverence.

Finally, it recounts the legendary transmission from the Queen Mother of the West (Xiwangmu) to Emperor Wu of Han. Commanding her attendants to present twelve celestial texts—including the Eight Convergence Scriptures and True Forms of the Five Peaks Charts—Xiwangmu reveals these classics are bestowed in heaven only once every forty thousand kalpas, while qualified human practitioners may receive them every forty years. She personally delivers the texts to the emperor while reciting an incantation beginning "The Celestial Honored and the Earth..." (incomplete in original). This passage highlights the sacred rarity of esoteric Daoist transmissions.

This account narrates how the Queen Mother of the West (Xi Wangmu) transmitted essential Daoist techniques to Emperor Wu of Han, and the historical consequences when the emperor failed to uphold these teachings.

When Xi Wangmu imparted the Five Sacred Peaks True Form Charts and essential cultivation methods, she emphasized that practitioners must first venerate mountain and river deities, maintain physical and mental purity, and wear protective talismans (Fulu) for forty years before transmitting them to others. She specifically mentioned that adepts Dong Zhongjun and Li Shaojun could assist in verifying the authenticity of these methods. As an emperor, he was urged to diligently worship the sacred mountains and rivers to ensure the stability of the state and the well-being of the people. After delivering these instructions, Xi Wangmu departed in her celestial chariot alongside the Lady of the Primordial Upper Heavens (Shangyuan Furen). Before leaving, she pointed at Dongfang Shuo with a smile and remarked, "This mischievous boy is my neighbor—a playful spirit who thrice stole the peaches of immortality. Originally a celestial official, he was banished to the mortal realm for indulging in wine, now serving as your advisor. He is no ordinary man."

Regrettably, Emperor Wu disregarded her counsel, indulging in wine, women, and military campaigns while exhausting the people’s resources on lavish palaces. This provoked widespread discontent. Though he performed three grand rituals to Xi Wangmu at Huizhong and the Eastern Sea, he never regained her favor. The sacred texts bestowed upon him were stored in the Boliang Terrace, only to be consumed by heavenly fire. Meanwhile, Li Shaojun achieved liberation through corpse-liberation (Shijie), and Dongfang Shuo ascended as an immortal. In his later years, after the calamity of the witchcraft persecutions, Emperor Wu was filled with remorse and eventually passed away in the Wuzuo Palace.

Remarkably, over fifty Daoist scriptures (Daojing) from his tomb later reappeared at Mount Baodu, while jade caskets and scepters resurfaced in the markets of Fufeng—yet his mausoleum at Maoling remained untouched. This suggests that objects of the immortals ultimately follow their own spiritual destiny, unbound by mortal constraints.

The text then shifts to the story of Mao Ying (courtesy name Shushen), founder of the Maoshan tradition, who sought the Dao from Xi Wangmu. Humbly acknowledging his mortal limitations yet yearning for immortality, Mao Ying moved Xi Wangmu with his sincerity. She transmitted to him the Jade Pendant and Golden Diadem Dual Radiance Refinement Method, a practice originating from the Celestial King of Primordial Beginning (Yuanshi Tianwang) and the Emperor of Eastern Florescence (Donghua Dijun). This method involves visualizing and circulating the essences of the sun and moon through vital energy centers, forming a key cultivation technique of the Shangqing (Highest Clarity) tradition.

This scripture depicts the grand scene of Daoist immortals transmitting the sacred teachings. The Queen Mother of the West (Xiwangmu, the highest female immortal in Daoism) descended to the abode of Lord Mao (Mao Ying, patriarch of the Shangqing tradition) accompanied by numerous celestial beings, where they conducted a sacred initiation ceremony.

First, several high-ranking immortals bestowed upon Mao Ying various divine objects: the Celestial August Emperor conferred the Divine Seal and Jade Tablet (symbols of authority), the Great Emperor of Taiwei presented the Eight-Dragon Brocade Chariot and Purple-Feathered Robe (celestial vehicle and magnificent attire), while the Supreme Lord of the Great Dao granted the Golden Tiger Talisman and Flowing Gold Bell (exorcism instruments and magical treasures). Each of these items possessed special powers, and Mao Ying stood formally attired to receive them.

Four emissaries explained to Mao Ying that consuming different immortal herbs would grant different celestial positions: Hidden Mushrooms could make one a True Minister, Jade Mushrooms qualified one for the position of Director of Destinies (Siming, the immortal office governing life and death), Golden Blossoms for Director of Blessings (Silu, overseeing fortunes), Twin-Flying Herbs for True Earl, and Cavern Herbs for Chief Censor. After consuming all these, Mao Ying would obtain lifespan equal to heaven and earth, being enfeoffed as Supreme Minister of Eastern Peak (the highest immortal official of Mount Tai, foremost of the Five Sacred Peaks), governing all immortals and sacred mountains in the Wu-Yue region.

Subsequently, the Five Directional Thearchs descended, presenting Mao Ying with purple jade tablets and the Nine Gifts Document engraved in gold (the highest imperial honor in ancient times), formally appointing him as "Supreme Minister of Destinies of Eastern Peak, True Lord of Grand Primordiality." After the ceremony, the Queen Mother of the West hosted a celestial banquet (tianchu, immortal feast) where participants sang the "Mysterious Numen Melody."

Following the banquet, the Queen Mother and the King of Western City (Mao Ying's master) showed special care for Mao Ying's younger brothers Mao Gu and Mao Zhong. The Queen Mother commanded the Lady of Upper Prime (a high-ranking female immortal) to transmit to them four precious scriptures including the "Hidden Book of Grand Empyrean" (Taixiao Yinshu) and "Essential Dao of Cinnabar Radiance" (Danjing Daoying). Finally, the Queen Mother herself personally held the "Hidden Book of Grand Empyrean" while the maidservant Zhang Lingzi presided over the covenant ceremony to complete the transmission.

This passage reveals the hierarchical structure of Daoist immortal bureaucracy, the solemn procedures of initiation rituals, and the cultivation path whereby one attains divine offices through consuming immortal herbs, receiving precious scriptures, and accepting sacred objects.

This passage depicts a scene from the Daoist celestial hierarchy where multiple perfected immortals (xianzhen, the Daoist honorific for enlightened transcendents) pay homage to the Queen Mother of the West (Xiwangmu, the supreme goddess in Daoism). Nine sages including Yu Ying, Wang Bao, and Zhang Daoling (the first Celestial Master/Tianshi), along with seven perfected beings, once visited the Queen Mother at her Kunlun Mountain palace.

Later, while Lady Wei Huacun (a central female immortal of the Shangqing tradition) was cultivating purity at the Hidden Primordial Platform on Yangluo Mountain, the Queen Mother and the Sacred Lord of the Golden Portal (a major Daoist deity) descended in an eight-scenes cloud chariot. They escorted her to the Palace of Supreme Purity, where they transmitted the four volumes of the Jade Purity Hidden Scripture (Yuqing Yinshu). Over thirty other immortals were present at this gathering, including Lady Feng Shuangli of the Three Primes, the Western Citadel Perfected Wang Fangping, and the Red Pine of the Southern Peak (Chisongzi). Each chanted either the "Song of the Supreme Ultimate's Yin" or "Song of the Supreme Ultimate's Yang." The Queen Mother then improvised her own verse:

"Riding the eight-scenes chariot,

Swiftly we enter Jade Purity.

Dragon banners brush the clouds,

Tiger standards command celestial troops..."

Her lyrics painted a vision of the carefree immortal realm and the eternal Dao.

After the chanting concluded, the Queen Mother, accompanied by the Lady of the Upper Primordial (the celestial administrator of female immortals), Wei Huacun, and others, journeyed to the Huoshan Grotto-Heaven on Mount Tiantai. The remaining immortals returned with the Queen Mother to her dwelling at the Turtle Terrace. The text emphasizes Xiwangmu's exalted status as the teacher of ten thousand immortals, overseeing transcendents across the Three Realms. Practitioners like Bian Dongxuan and Xie Ziran ultimately achieved immortality through venerating her. Due to the abundance of such accounts, Daoist scriptures cannot record every instance in detail.

This narrative illustrates key Daoist traditions: the practice of "paying homage to perfected beings" (chaozhen), the ritual transmission of scriptures and chanting of Daoist hymns during sacred assemblies, and cultivation within grotto-heavens (dongtian, Daoist sacred sites). The Queen Mother's central role as a transmitter of the Dao reflects the tradition's dual emphasis on goddess veneration and master-disciple transmission.

This account narrates the legendary tale of how the Celestial Maiden of the Nine Heavens (a revered female immortal in Daoism) assisted the Yellow Emperor in defeating Chiyou. At that time, the Yellow Emperor ruled the Youxiong Kingdom during the declining reign of Yugang, a descendant of the Divine Farmer (Shennong), when the world was in chaos. Regional lords declared themselves sovereigns according to the Five Phases (Wuxing) directions—calling themselves the Green Emperor (east), Red Emperor (south), White Emperor (west), and Black Emperor (north)—while the Yellow Emperor claimed the central position as the Yellow Emperor of the Center.

In the twenty-first year of his reign, Chiyou rebelled. This Chiyou had eighty-one brothers, half-human and half-beast in appearance, capable of swallowing sand and stones. They rejected farming and instead invented five cruel tortures to oppress the people. At Gelu Mountain, they forged weapons and openly defied the Yellow Emperor. To suppress the rebellion, the Yellow Emperor sought talents far and wide: he found Fengtai by the sea, discovered Limu in the marshes, appointed Dahong as his assistant, revered Tianlao as his teacher, and modeled his court after the three stars of the celestial Sanxing (Three Terraces)—appointing Fenghou as the Upper Terrace, Tianlao as the Middle Terrace, and Wusheng as the Lower Terrace.

Later, the Yellow Emperor obtained a self-cooking sacred cauldron and appointed Fenghu as his general, naming Feixiu's son as crown prince. He also gathered capable ministers like Zhang Ruo and Xipeng. Yet during the Battle of Zhuolu, the Yellow Emperor's army was trapped for three days and nights in a magical fog conjured by Chiyou. Fenghou invented the south-pointing chariot (a directional device based on the Big Dipper's principles) to navigate, but the Yellow Emperor remained deeply troubled. He performed purification rituals (Zhaijiao) and prayed at the foot of Mount Tai.

Then, the Queen Mother of the West (Xiwangmu) sent an envoy clad in black fox fur, delivering a divine talisman (Fulu) with the message: "Sincerely appeal to Heaven, and the Most High Lord Lao (Taishang Laojun) will respond." Days later, on a fog-shrouded day, the Celestial Maiden of the Nine Heavens descended. Riding a crimson phoenix and standing on rainbow clouds, she appeared before the Yellow Emperor in radiant nine-colored feathered robes. Kneeling to receive her decree, the Yellow Emperor heard her say: "I come by the command of the Most High Lord Lao. Ask whatever troubles you." The Yellow Emperor kowtowed and pleaded: "Chiyou's tyranny runs rampant, and all living beings suffer..." (The text breaks off here, presumably before the Celestial Maiden imparts military strategies to the Yellow Emperor.)

When the Yellow Emperor sought to learn invincible military tactics to eradicate evils for his people, the Mysterious Maiden of the Nine Heavens (a Daoist goddess) bestowed upon him numerous magical treasures and strategies of warfare. These included military talismans (Fulu) of the Six Jia and Six Ren (ancient divination arts), the Five Lingbao Talismans (Daoist charms), texts for commanding spirits and deities, seals for suppressing demons, formations based on Yin-Yang Dunjia (Qimen Dunjia divination), as well as battle diagrams of the Ten Essences and Four Deities of Taiyi (constellation deities), and secret methods of the Five Sacred Mountains and River Charts (geographic divination texts).

The Mysterious Maiden also granted the Yellow Emperor divine artifacts such as the Nine-Light Jade Scepter, Ten Absolute Spirit Banners, and the Demon-Slaying Sword, along with equipment like the Rosy Crown, Fire Pendant, and Dragon Halberd. His celestial mounts included the Jade Canopy Chariot, Green Light Carriage, and Dragon-Steeds. Particularly significant were the Five Dragon Seal, Nine Luminous Pearls, and the Nine Heavenly Spirit Scepters—emblems of authority—as well as Five-Colored Banners for commanding armies in all directions.

Armed with these treasures, the Yellow Emperor once again led the feudal lords into decisive battle against Chi You. He marshaled mountain spirits (Chimei) into battle formations and commanded the Master of Rain and Earl of Wind (deities of precipitation and wind) to assist. Though Chi You sent Yinglong (a divine dragon) to unleash floods, the Yellow Emperor maintained complete control of the battlefield. Ultimately, at the Field of Severed Reins (an ancient battleground), he crushed Chi You, dismembered his corpse, and buried it. Later, he quelled the rebellion of Yu Gang, executed the insurgents at the Wilds of Banquan, and launched northern campaigns against the Xunyu tribes, unifying the four quarters of the realm.

The Yellow Emperor toured the world across 28,000 li, casting the Nine Cauldrons to demarcate the Nine Provinces. He appointed ministers of Nine Virtues (De) to observe heaven and earth, instituted rituals to honor the hundred deities, and established systems of rites and governance. Later, while mining copper at Mount Jing to cast the cauldrons, a yellow dragon descended to receive him, and the Yellow Emperor ascended to heaven astride the dragon. All these achievements stemmed from the talismans, charts, and strategies imparted by the Mysterious Maiden.

The tale of the Silkworm Maiden originates in ancient Shu. During the era of Gaoxin, a maiden in Shu raised silkworms while her father had been abducted, leaving only his horse behind. Consumed by longing, she refused food until her mother vowed publicly: "Whoever rescues her father may wed my daughter." Hearing this, the horse broke its tether and galloped away, returning days later with the father astride.

Thereafter, the horse neighed incessantly, rejecting all fodder. When the mother explained her oath, the father protested: "How can a human vow include a beast? Can man and livestock wed? Though its service was great, this pledge cannot be honored." Enraged, the horse pawed the ground until the father shot it dead in fury.

This passage recounts two marvelous tales from Daoist lore.

The first is the legend of the Silkworm Maiden, also known as Horse-Head Lady. A woman's skin, left drying in the courtyard, suddenly rolled up and carried her away. Ten days later, the skin returned to a mulberry tree where the woman transformed into a silkworm, feeding on leaves and spinning cocoons. Later, the Silkworm Maiden appeared riding clouds astride that horsehide, accompanied by thousands of attendants, telling her parents: The Great Supreme Lord Lao (Taishang Laojun) had enfeoffed her as the Nine Palaces Immortal Consort for her unwavering devotion to the Dao. Her tomb now lies at the border of Hanzhou, Shifang, and Deyang counties, where people annually pray for prosperous sericulture. In Sichuan customs, Daoist temples enshrine statues of the silkworm maiden draped in horsehide, called "Horse-Head Lady," worshipped for abundant silk harvests.

The text cites the Rites of Zhou (Zhouli) recording that silkworms and horses share the same Jing-Qi (essence-energy), hence the prohibition against raising two generations of silkworms lest it harm horses. This theory of shared origins between silkworms and horses merits deeper study.

The second story tells of Lady Yunhua assisting Yu the Great in flood control. When Yu encountered difficulties taming the waters, Taishang Laojun dispatched Lady Yunhua to aid him secretly. During a fierce storm beneath Mount Wu, the Lady instructed her handmaidens to teach Yu arts for summoning spirits and deities, dispatching numerous divine beings to help channel waters through mountains. When Yu later saw Lady Yunhua at Chongshan, she manifested myriad transformations—shifting between stone, cloud, rain, swimming dragon, and flying crane. Doubting her authenticity, Yu received an explanation from the boy-attendant Lü: "The foundation of Heaven and Earth lies in the Dao. Those who cultivate it achieve sainthood, perfected beinghood, or immortality. Some are born perfected immortals—like the Wood Lord (Dongwanggong, the King Father of the East) and Metal Mother (Xiwangmu, the Queen Mother of the West)—who embody the primordial Yin-Yang energies and govern all immortals."

The Primordial Lady Yunhua (daughter of the Queen Mother of the West, named Yaoji according to the General Records of Divine Transcendents) was conferred the immortal office of presiding over the Palace of Cloud Radiance, responsible for instructing immortal youths in the cultivation of Childlike Purity. She permanently resides at the Jade Radiance Transcendent Terrace, capable of manifesting and vanishing at will—this being her natural state. Her essence is not of ordinary flesh, but rather the coalescence of Western Splendor's Lesser Yin Qi cultivated to perfection, merging as one with the Great Dao.

This Primordial Qi can fill the space between heaven and earth, nourishing the growth of all things—vast enough to create the cosmos, subtle enough to permeate the finest hair. In humans it takes human form; in objects it manifests as material shapes. How could its transformations be limited to merely clouds, rain, dragons, cranes, or beasts of flight? When Yu the Great heard of this, he sought audience again. Suddenly he saw jade towers and gemmed terraces emerge from misty clouds, with immortal officials and guards standing solemnly—lions guarding the gates, celestial horses leading the way, venomous dragons and lightning beasts serving as divine protectors. The Lady Yunhua sat majestically upon her Jasper Terrace as Yu reverently bowed to seek instruction.

After seating Yu, the Lady expounded: "When the Supreme Artisan (the Dao) first fashioned heaven and earth, the primordial chaos-breath was divided into countless forms, the cosmic origin dispersed into infinite phenomena. Thus were established the sun and moon to mark time, the Nine Provinces to found nations, water clocks to distinguish day and night, cold and heat to determine years, the Kan and Li trigrams (water and fire in the Bagua) to orient directions, mountain and river contours to divide Yin-Yang, walled cities to gather people, tools to protect the populace, carriages and robes to signify rank, and five grains to prevent famine. These institutions align above with celestial patterns, emulate the truths of immortals, and below nurture all corporeal beings.

Therefore the sun and moon alternate in brightness, the four seasons cycle through growth and harvest, thunder follows its appointed course, wind and rain observe their regular rhythms. The clear and light ascends to form heaven; the turbid and heavy descends to form earth. The rise and fall of nations, order and chaos in society, human wisdom and folly, strength and gentleness of temperament, longevity and brevity of life, nobility and baseness of status, hierarchy of precedence, responses to fortune and misfortune, encounters with adversity and success—all originate from the Great Dao, decreed by heaven, with sages merely discovering these patterns.

Nature derives from heaven, yet destiny is forged by humans. Heaven establishes the laws; the Dao operates them. When the Dao exists, all things live; when the Dao perishes, all things die. Without the Dao, nothing could exist; without cultivation, none can attain the Dao. As the Dao De Jing states: 'Attain utmost emptiness, maintain steadfast tranquility—the ten thousand things will return to their root. This root is the eternal Dao.'"

This passage recounts a complete process of spiritual cultivation leading to immortality, emphasizing the Daoist tenet of "my destiny lies in my own hands." The core teaching reveals that Heaven, Earth, and humans each follow their own Dao—Heaven maintains the mysterious and subtle, Earth preserves material substance, while humans must cultivate their primordial Qi (vital energy). Human destiny is self-determined rather than controlled by Heaven, Earth, or spirits, and only by losing the Dao does one court self-destruction.

The text describes how an adept received transmission of the Supreme Truth Inner Scripture (Shangzhen Neijing) from the Three Origin Dao Lords (high-ranking Daoist deities) in the Violet Purity Palace—a celestial realm of Daoist immortals. This sacred text, treasured in golden platforms and worn near the Taiwei Enclosure (a celestial region), enables one to ride clouds and mists while wandering with immortals. It vividly portrays the supernatural abilities attained through successful cultivation: feasting in golden halls during meditation, being accompanied by the Eight Scenes Jade Chariot when moving about, receiving visits from Perfected Persons (Zhenren), and being guarded by ten thousand spirits.

Through comparative imagery, the text contrasts ordinary people with those who have attained the Dao: while commoners cross seas without boats, traverse deserts without vehicles, and face dangers unaided, adepts possessing the Numinous Treasure True Texts (Lingbao Zhenwen)—esoteric Daoist scriptures—can command tigers and leopards on land, subdue flood dragons in water, vanquish demons, freely traverse fire and water, summon the Six Ding Divine Generals (Daoist guardian spirits), and even reverse the movement of the Five Planets. These powers ultimately helped Great Yu control floods by subduing harmful creatures like Fangfengshi and Wuzhiqi.

The culmination reveals the fruits of cultivation: due to these meritorious deeds, Great Yu entered the Yang Brightness Grotto-Heaven (one of Daoism's Thirty-Six Grotto Heavens), becoming a Perfected Person of the Violet Court. Through concrete examples, the entire passage illustrates Daoism's ideal pursuit of "cultivating the Dao to attain perfection" and its fundamental practice principle of "self-determination over destiny."

This passage records several legends of ancient immortals, primarily recounting the tales of Chang'e flying to the moon, the Weaver Girl and Cowherd, and Dong Yong's encounter with a celestial maiden.

Chang'e secretly consumed the elixir of immortality that her husband Yi had obtained from the Queen Mother of the West (Xiwangmu), causing her to ascend to the Moon Palace. Regarding the Weaver Girl Star (Vega), ancient people believed it corresponded to a celestial constellation, while the Cowherd Star (Altair) was identified as the Heavenly Drum Star. Legends claimed the Milky Way connected with the ocean, and during the Han dynasty, a coastal resident would witness a wooden raft making regular crossings every August. One curious individual provisioned himself and drifted on this raft for over ten days until reaching a place with city walls and dwellings, where he glimpsed weaving maidens and a cowherd watering his cattle. Only after consulting Yan Junping of Shu Province upon his return did he realize he had journeyed to the Milky Way.

Dongfang Shuo's "Records of Divine Marvels" describes how Guo Han once encountered the Weaver Girl descending to earth, adorned in magnificent immortal robes and golden headdress. The next day, she presented Guo with calligraphy inscribed on blue silk. During the Han dynasty, Dong Yong sold himself into servitude to bury his father due to poverty. On his journey, he met a maiden who voluntarily married him. Within one month, this woman wove six hundred bolts of silk to repay Dong's debts, later revealing herself as the heavenly Weaver Girl sent by the Jade Emperor (Yuhuang Dadi) in response to Dong's filial piety. Today in Taizhou, remnants of Dong Yong's former residence and the Celestial Maiden's Silk-Reeling Well still exist.

The passage concludes with Chang Rong, daughter of King Shang, who cultivated the Dao (xiudao) in Mount Changshan, sustaining herself solely on wild raspberry roots. These stories reflect ancient Chinese imagination of the immortal realm and the concept of celestial-human resonance (tianren ganying).

This records the miraculous deeds of several ancient Daoist practitioners who cultivated immortality.

The female immortal Chang Rong lived among mortals for over two hundred years, yet her appearance remained that of a twenty-year-old. She was skilled at gathering purple herbs to sell to dye workshops, using all her earnings to aid the poor and the sick. Every year, many came to pay homage to her, yet no one knew the exact methods of her cultivation. She could walk under the midday sun without casting a shadow, leading some to say she had mastered "refining the form" (a Daoist technique for altering the physical body). Later, she suddenly ascended to immortality.

The story of Nü Yu tells of Nanbo Zikui seeking guidance from this female cultivator. Nanbo Zikui asked, "You are very old, yet your complexion is like that of a child—why is this?" Nü Yu replied, "Because I have comprehended the Great Dao." She explained that cultivation required the union of "the talent of a sage" and "the Way of a sage." She spent three days teaching Bu Liangyi to "transcend worldly concerns," seven days to "transcend material attachments," and nine days to "transcend life and death." Upon reaching the state of "morning clarity" (a mind as clear as dawn), one could surpass the constraints of time and space, entering the eternal state of neither birth nor death. This realm was called "tranquility amid disturbance" (maintaining serenity amidst chaos).

Li Zhenduo was the younger sister of the immortal Li Babai, cultivating the Dao with her brother on Mianzhu Mountain. The Supreme Lord Lao (Laozi) and the Three Ancient Masters (three primordial celestial teachers) descended to impart to her the method of ascension. She achieved daytime flight to immortality even earlier than her brother, and traces of her presence remain in the area to this day. She often roamed the vicinity of Fu Mountain, which is now called "Zhenduo's Transformation," the ancient site of Fu Mountain's cultivation center (a Daoist practice ground).

The Comprehensive Mirror of Perfected Immortals Through the Ages, Later Collection records the stories of several Daoist transcendents:

Li Babai (a Daoist immortal) once practiced asceticism with his sister Li Zhenduo at Wulong Ridge in Junyang (present-day Ruizhou, Jiangxi, also known as Chishang Village). Later, they refined elixirs in a stone chamber on Hualin Mountain (current site of Fuyun Temple in Fengxin County, Jiangxi). Originally from Shu region, though settled in Junyang, they frequently traveled back to Shu. One day when Li Zhenduo returned from Shu, Li Babai met her at Wangxian Gate (present-day Ruizhou landmark) and noticed her holding a lotus flower with a seemingly pregnant posture. Enraged, he drew his sword to strike. Sensing this, Zhenduo instantly soared across the river and midair gave birth to a scripture called Tongzi Jing (Child Scripture), then ascended on clouds. Locals enshrined her statue, but it remained immovable until Zhenduo appeared in a dream, instructing the shrine be built at Wulong Ridge. The next day, the statue was easily moved, and the shrine established. In 751 CE (Tianbao era), Celestial Master Sun Zhiliang petitioned to rename it Yuanyang Temple. In 812 CE (Yuanhe era), Gao'an County Magistrate Chen Ben relocated it to Xiaoyao Mountain west of Ruizhou, now Miaozhen Palace. The scripture's birthplace became Yitian Temple, where nuns transmitted the Tongzi Jing through generations, with local women burning incense and reciting it for safe childbirth. Li Zhenduo was later venerated as "Perfected Lord of Luminous Fragrance."

Next is the story of Yingnü: Duke Mu of Qin's daughter Ying Nongyu excelled at playing the sheng but lacked musical companionship. A man named Xiao Shi could summon clear winds, colored clouds, and phoenixes with his xiao flute. Through matchmaker Meng Ming and officiant Jian Shu, they married in the Western Palace. Their wedding featured only their sheng-xiao duet, which drew phoenixes to descend. Later, the couple ascended to heaven astride a phoenix, prompting Qin people to build the Fenghu Temple in commemoration.

Lastly, Taiyangnü Zhu Yi: She mastered and advanced the Way of the Five Phases (Wood, Fire, Earth, Metal, Water), refining cultivation methods for swifter efficacy. Though 280 years old, her complexion remained peach-blossom radiant, lips cinnabar-red, skin supple, with jet-black hair and brows like a maiden's.

A maiden of seventeen or eighteen attended upon Juedongzi (a Daoist immortal). After Juedongzi perfected his elixir, he bestowed it upon her, and she too attained immortality and ascended to heaven.

The immortaless Taiyin (Great Yin) bore the surname Lu and given name Quan. Endowed with extraordinary intelligence, she was particularly drawn to the cultivation methods of Master Yu (a Daoist immortal). Though she had grasped some techniques, her understanding remained superficial. Lacking proper guidance from an enlightened master at that time, she opened a roadside wine shop while secretly seeking true adepts. Years passed without success until one day she overheard Taiyangzi (Great Yang) lamenting: "They practice the methods of White Tiger and Soaring Serpent, while I cultivate the way of Azure Dragon and Dark Warrior. In all this vast world, where are kindred spirits?" Overjoyed, Taiyin sent her younger sister to test him, asking: "What is the number of Earth?" Taiyangzi replied: "The exact count remains unknown, yet three in the South, five in the North, nine in the East, seven in the West, and one at the Center." The sister reported: "This guest is truly an accomplished master—I merely asked about the first number, yet he revealed all five." Taiyin then invited him into her chambers, serving fine delicacies before expressing her wish to become his disciple. Recognizing her sincerity, Taiyangzi transmitted essential techniques of chamber arts and secret alchemical formulas. When Taiyin achieved immortality at two hundred years old, she retained the youthful countenance of a maiden.

Mao Nü (Hairy Maiden), also called Yu Jiang (or Yumei in some records), dwelled in Huayin Mountain. Generations of hunters had seen this hairy woman who claimed to be a palace maid of Qin Shihuang. After the Qin dynasty fell, she fled into the deep mountains where the Daoist Gu Chun taught her to subsist on pine needles, thereafter feeling neither hunger nor cold, her body light enough to fly. Over 170 years later, the sound of her zither still echoed from mountain caves. The Baopuzi records that during Emperor Cheng of Han's reign, hunters on Zhongnan Mountain spotted a dark-haired naked figure leaping across ravines. Upon capture, she identified herself as a Qin palace maid—when rebel armies attacked the capital and the Qin ruler surrendered, she fled to the mountains. Starving near death, an old man taught her to eat pine and cypress leaves. Initially bitter, she gradually adapted, thereafter needing no sustenance, unaffected by seasonal extremes. This Qin palace maid had already lived over three centuries by Emperor Cheng's time.

This records the achievements of several ancient women who attained immortality through Daoist cultivation:

During the Qin dynasty, there were two female practitioners, Yu Daochao and Yu Daoyuan, who lived in seclusion at Mount Wuyi. Locals often saw them dwelling in an area surrounded by bamboo groves, earning them the nickname "Hairy Maidens."

Mei Gu, a native of Danyang County during the Qin era, mastered Daoist arts that enabled her to walk on water wearing wooden clogs. A temple dedicated to her still stands in the region today.

Originally an innkeeper, Woman Ji encountered an immortal who pawned five volumes of plain scripture (Daoist texts) for wine. Discovering they contained secret immortality formulas, she secretly copied and practiced them. Years later, the immortal returned smiling: "Learning without a master is like having wings but being unable to fly." She later departed with him, and Mount Woman Ji marks her dwelling place.

Lady Sun (also recorded as Yong), wife of Han-dynasty Celestial Master (Tianshi) Zhang Daoling, practiced Daoism with him at Mount Longhu. In 85 CE, they moved to Yangping in Sichuan (a sacred Daoist site), where on the ninth day of the ninth month in 156 CE, the Supreme Lord Lao (Taishang Laojun) sent envoys to escort them in daylight ascension from Yuntai Peak.

Zhang Daoling's daughters also achieved immortality: eldest daughter Zhang Wenji, married to a Yuan family nobleman, ascended holding her five children; second daughter Zhang Wenguang (some records say fourth daughter), married to Prince Ling, abstained from food for months before ascending after violating naming taboos; third daughter Zhang Xian (also called Xianji, sometimes recorded as fifth daughter), married to Prince Yan, ascended after practicing the Way of Perfected Beings; fourth daughter Zhang Zhi (also called Fangzhi, sometimes sixth daughter), married to a Wei nobleman, ascended after grieving over naming conflicts.

Lady Lu, wife of the second Celestial Master Zhang Heng,. These accounts reflect early Daoism's reverence for female practitioners who attained ascension through spiritual cultivation and discipline.

Zhang Yulan was the daughter of Zhang Heng (a renowned Eastern Han astronomer). From childhood, she maintained a pure and ascetic lifestyle, abstaining from meat and strong flavors. At seventeen, she dreamed of red light entering her mouth and subsequently became pregnant. Her parents reproached her, but she refused to explain, with only her personal maidservant knowing the truth. Before her death, she instructed the maid to perform a postmortem examination to clear her name. After her passing, her family retrieved a lotus-shaped object from her abdomen containing ten scrolls of the Benji Jing (an important Daoist scripture). Over ten days later, during a great storm, the scriptures mysteriously vanished.

Local records from Chengdu recount that this young descendant of a Celestial Master (Tianshi) was suspected by her father for becoming pregnant without a husband. However, during childbirth, an extraordinary light appeared, and after delivering the scriptures, her father was finally convinced. Later, she attained immortality in Dunxin Village, where relics such as the Holy Maiden’s Platform and the Throwing Knife Pond remain. Another version states that these ten golden scrolls were exquisitely crafted, clearly beyond human capability. Over a hundred days after her burial, another great storm occurred—her coffin opened by itself, and both her body and the scriptures disappeared without a trace.

The story of the Qu sisters took place during the Eastern Wu period. When Ge Xuan (founder of the Lingbao Daoist tradition) was cultivating on Zigaishan Mountain, he practiced in thin clothing and bare feet despite the bitter cold. The two Qu sisters, moved by compassion, worked overnight to make him a pair of shoes. When they delivered them, they found that the Immortal Master Ge had already departed, though his alchemical furnace was still warm. From the ashes, they retrieved a single immortal elixir pill. After sharing and consuming it, they became radiantly vital, no longer needing ordinary food, and eventually retreated into seclusion to attain immortality.

Shi Mu, also known by her Daoist name "Ying," hailed from Huangtang in Jinling’s Danyang Commandery. She devoted herself to Daoist practice without counting the years, and generations of locals witnessed her miraculously ageless appearance. During the Eastern Wu period of the Three Kingdoms, she encountered a fifteen-year-old boy in the marketplace who knelt and begged to become her adopted son. This female Daoist was revered as "Mu" (an honorific for female practitioners) due to her profound virtue (De), and the community regarded her as a true master worthy of emulation.

The Daoist immortal Lady Chen addressed the youth, saying: "Now that you've come of age, you should serve and support your birth parents. How can you forsake your blood kin to claim me as mother? This violates human ethics and contradicts the Dao (the Way)." Hearing this, the youth knelt in repentance before departing.

Over a month later, Lady Chen encountered a weeping child of about three in the marketplace, with none knowing his origins. Clutching her robe, the child pleaded: "Where is my mother? I beg your mercy." Moved by compassion, she adopted him. Under her devoted care, the child grew into a filial youth who served her diligently, maintaining morning and evening rituals without fail—his heart attuned to the Dao (the Way), his actions resonating with divine principle. Exceptionally gifted, he mastered classics, astronomy, geography, and all schools of thought, penetrating profound metaphysical truths.

Approaching twenty, Lady Chen told him: "Long have I cultivated the Dao (the Way), while you were but temporarily entrusted to me. Having no parents, what surname should you bear?" The youth replied: "The Celestial Truth (Tianshi) once bestowed sacred scriptures (Jing), granting me the title 'King of Filial Enlightenment.'" Lady Chen responded: "Since decreed by celestial will, how dare I oppose?" When marriage was later discussed, the youth knelt confessing: "I'm no mortal, but an immortal from the upper realms. Our mother-son bond manifests past karma—through filial devotion I guide celestial beings. Those fifteen youths were all my manifestations. Now my Dao-Qi (vital energy of the Way) is perfected, and I must return. Mortal and immortal pursuits differ—why discuss marriage? Let us instead establish an altar at the Yellow Hall (Huangtang, Daoist ritual space) to transmit the Dao (the Way)."

Astonished yet reverent, Lady Chen erected an altar there, offering incense devoutly while propagating the King's teachings. He imparted essential cultivation methods: "Practitioners must establish mystic altars on high ground, far from worldly turmoil. Absorb heaven-earth Yang Qi (vital energy) at serene peaks while contemplating the Supreme Void (Taixu, cosmic origin). Without scriptures like the 'Precious Scroll of Formless Excellence,' 'Jade Texts of Huang-Lao,' or 'Perfect Scripture of the Great Cavern (Dongzhen),' nor the Seven Primal Breaches or Supreme Mystery concealment methods, one cannot ride rosy-hued immortal chariots to the Literary Glory Terrace. Masters of this Great Dao (the Way) summon nine phoenixes in chorus and ten thousand immortals gathering like clouds—their persons touring the Eight Scenes (Bajing, celestial vistas) astride dragon chariots with tiger banners, traversing all directions." Finally, he urged Lady Chen to treasure these essentials.

This passage recounts several stories about Daoist practitioners:

The immortal woman Chen Mu obtained secret cultivation methods and efficacious scriptures before bidding farewell to her mother and ascending to heaven. She secretly preserved these treasures for decades without anyone knowing. During the late Western Jin dynasty, Xu Xun (later known as True Lord Xu) and Wu Meng (True Lord Wu), having heard of Chen Mu's spiritual attainments, traveled specially from Danyang to seek her guidance. Recognizing their destined path to immortality, Chen Mu transmitted to them the teachings of the Filial and Enlightened Kings, the fundamental methods for celestial ascension, along with Zhengyi (Orthodox Unity) exorcism techniques and the Three-Five Flying Steps cultivation method.

Chen Mu passed on to Xu Xun the bronze talismans, iron contracts, and Golden Elixir scriptures that Lan Gong had originally bestowed upon her, strictly following the original precepts. She revealed that both men's names had long been recorded in the Jade Emperor's register of immortals. Instructing Xu Xun to later transmit these methods to Wu Meng, Chen Mu bid them farewell, explaining she would soon return to the celestial court and wouldn't require annual visits. She tossed a fragrant cogongrass stalk southward, directing Xu Xun to establish a shrine where it landed and make autumn offerings there. As she departed, a cloud-dragon chariot arrived to carry her heavenward. The later Huangtang Temple at the border of Xinjian and Fengcheng counties commemorated this event.

Liu Xiangu, a native of Jing'an County who maintained a childlike appearance despite centuries of age, had earned Chen Mu's praise. When Xu Xun visited her, he found she had already ascended, leaving only an ornate wooden carriage floating in the wind for three days before descending. Locals built the Huache Temple (later renamed Qixia Temple) to commemorate this.

Xu Mu, Xu Xun's elder sister, was provided residence west of Xu's home after being widowed. During Xu Xun's cultivation at Western Mountain, Xu Mu and her son Lie frequently participated in Daoist discussions. When Xu Xun traveled, Xu Mu managed household affairs and received visiting immortals and recluses. Upon Xu Xun's ascension, both Xu Mu and Lie received the Jade Emperor's edict, enabling the entire family to achieve celestial immortality together.

Lady Xu was the daughter of Xu Zhenjun (Xu Xun, one of the Four Great Celestial Masters of Daoism) who married Huang Renlan from Jian'an. She fully inherited her father's Daoist essence and devoted herself daily to the study of immortality. When Huang Renlan took up an official post in Qingzhou, he went alone, leaving Lady Xu at home to care for his parents. One night, servants reported hearing laughter and conversation from her courtyard. When her mother-in-law inquired, Lady Xu replied, "Huang Lang has returned." The elderly woman questioned how her son could return from an official post thousands of miles away. Lady Xu explained that her husband had attained the Daoist arts of immortality and could traverse a thousand miles in an instant, but kept it secret as celestial mysteries shouldn't be revealed. At the mother's insistence to see him, Huang Renlan appeared that night, paying respects to his parents. He revealed that although serving in distant lands, he secretly returned nightly to fulfill filial duties, warning them not to disclose this immortal secret lest they incur heavenly punishment. After speaking, he transformed his bamboo staff into a blue dragon and rode away. Later, when Xu Zhenjun's entire family ascended to heaven, Lady Xu and her husband, along with his parents and thirty-two others, achieved daytime ascension. During the ascent, Lady Xu's hairpin fell to earth, leaving a place still called "Lady Xu's Hairpin Drop Isle."

Practitioner Xue was a female Daoist of unknown origins during the Jin dynasty. Amid social turmoil when most cultivators retreated to mountains, she settled at Xunzhen Terrace on Mount Heng (Nanyue). Outwardly ordinary, she secretly mastered the Great Dao, often riding a white leopard to Qishe Peak accompanied by yellow birds and white apes. She later achieved liberation from the corpse (a Daoist term for ascension leaving behind the physical body) at Yunlong Peak. Emperor Wu of Liang later built a temple at her ascension site.

Zhou Huibian was Princess Wumu of Later Zhou, born amidst radiant light in her chamber. A lifelong vegetarian, she yearned for solitary cultivation, admiring female immortals like Lady Wei. While practicing in a stone chamber, she received scriptures from the Western Numinous Mother, cultivating the Threefold Purity method (a Shangqing Daoist practice). Hundreds from Tanzhou and Hengzhou became her disciples. Foreseeing turbulent times, she told followers she would return after a century's absence. During Emperor Xuanzong's reign, her temple received the plaque "Western Numinous." Later female adepts Li Taizhen and Cao Miaoben attained the Dao there. Though now abandoned, the temple remains where Princess Zhou once cultivated.

This passage documents the account of a female practitioner during the Song dynasty. At that time, the imperial court exceptionally granted permission for one woman each year to leave secular life and become a female Daoist (nüguan), thereby continuing this practitioner's spiritual lineage. The term "continuing the practice of cultivation" (xufenxiu) refers to inheriting her tradition of spiritual practice and religious activities.

The Comprehensive Mirror of Perfected Immortals Through the Ages, Later Collection (Lishi Zhenxian Tidao Tongjian Houji) is a Daoist text recording the deeds of realized immortals throughout history, divided into earlier and later collections. This excerpt comes from the second volume of the latter collection, which primarily documents cases of female practitioners attaining the Dao and achieving immortality from the Song dynasty and earlier periods. The Song imperial family held Daoism in high esteem, frequently issuing ordination certificates (official recognition documents for monastics). This record reflects the historical reality of the court's support for Daoist development during that era.

Daoist Zhao Daoyi of the Floating Cloud Mountain's Sacred Longevity Palace compiled this third volume, eighth section of the Comprehensive Mirror of Perfected Immortals Throughout the Ages, Later Collection.

The Lady of Upper Primordial (Shangyuan Furen) was a disciple of the Dao Lord (Daojun) who attained immortality in ancient times. Her status in the celestial realm is second only to the Golden Mother of the Tortoise Terrace (Xi Wangmu, the Queen Mother of the West). Whenever the Golden Mother descended to the mortal world, she often sent her attendants to invite the Lady of Upper Primordial as a guest to accompany her. Emperor Wu of the Han Dynasty was deeply devoted to the Dao of immortals and once erected altars on sacred mountains to pray. On the seventh night of the seventh month in the first year of the Yuanfeng era (110 BCE), the Queen Mother of the West descended to the Han palace, where Emperor Wu knelt in reverence. The Queen Mother seated the emperor and hosted a celestial banquet. When she prepared to depart, the emperor repeatedly entreated her to stay. Thus, the Queen Mother commanded her attendant Guo Mixiang to invite the Lady of Upper Primordial to join the feast at the Han palace (this event is recorded in detail in the Biography of the Golden Mother Primordial Lord).

In the fourth year of the Dijie era (66 BCE) under Emperor Xuan of Han, Mao Ying of Xianyang received the Nine Golden Honors (the highest Daoist conferment) and was enfeoffed as the True Lord of Eastern Peak and Grand Primordial Perfected Being (Taiyuan Zhenren). After the Five Thearchs of the Directions bestowed their talismanic registers and ascended to heaven, Mao Ying’s master, the Sovereign Lord of Total Truth (Zongzhen Wangjun), the Queen Mother of the West, and the Lady of Upper Primordial descended to the Huayang Heavenly Palace at Jintan Ridge on Mount Juqu to hold a celebratory banquet. At that time, Mao Ying’s younger brothers Mao Gu (the Central Lord) and Mao Zhong (the Lesser Lord) were also present. The Queen Mother and the Sovereign Lord of Total Truth transmitted to them secret cultivation methods and bestowed purple sashes as marks of honor—Mao Gu was titled the Lord of Stabilizing Records (Dinglu Jun), and Mao Zhong the Lord of Preserving Life (Baoming Jun), both participating in the grand assembly. The Sovereign Lord of Total Truth told the two brothers: "The Lady of Upper Primordial is the mother of the Three Heavens’ True Sovereigns, the supreme divine being who governs the registers of jade maidens across the ten directions. You may seek her guidance." The two immediately rose from their seats, knelt, and entreated her for the methods of longevity. Moved by their sincerity, the Lady of Upper Primordial commanded her attendant Song Bifei to retrieve a purple brocade pouch, open a green-gold book case, and take out four scriptures: The Scripture of Three Primordials’ Flowing Pearls, The Scripture of Cinnabar Radiance and the Dao’s Essence, The Scripture of Eight Arts for Concealed Immortals, and The Scripture of Supreme Ultimate’s Illuminating Scenes. The Queen Mother then ordered her attendant Li Fangming to bring forth a jade casket of cinnabar splendor, unroll a cloud-pearl book case, and present The Scripture of Jade Pendants and Golden Dang, The Scripture of Hidden Writings of Grand Empyrean, and The Inner Scripture of Two Scenes’ Soaring Through Caverns. After transmitting these scriptures, the Queen Mother and the Lady of Upper Primordial ascended in a grand procession of countless chariots and riders, returning to the celestial court.

This passage records the origins and deeds of four female Daoist immortals:

The Lady of the Southern Extremity (Nanji Wang Furen) was the fourth daughter (some sources say third) of the Queen Mother of the West (Xi Wangmu, the supreme goddess in Daoism), named Lin, with the courtesy name Rongzhen, and the Daoist title Lady of the Purple Origin (Ziyuan Furen) or Primordial Lady of the Southern Extremity (Nanji Yuanjun). She presided over the Grand Cinnabar Palace (Tai Dan Gong) and was appointed as the Supreme Guardian of Life (Shangbao Siming) under the Golden Tower Sage Lord (Jinque Shengjun). During Emperor Ping of Han's reign, she descended to a stone chamber on Mount Yangluo and transmitted thirty scrolls of scriptures including the Supreme Treasure Texts (Taishang Baowen) to Lord Qingxu. This lady wore brocade capes and blue feathered skirts, with tiger scriptures on her left and spirit banners on her right. She appeared to be sixteen or seventeen years old, with dignified beauty and natural grace. She rode a feathered treasure chariot drawn by nine dragons, accompanied by nine thousand female attendants, residing in the Longli Mountains of the Bohai Sea region, where she instructed those destined to become Perfected Persons (Zhenren, those who achieve immortality through Daoist cultivation).

The Lady of Righteous Luminescence (Youying Wang Furen) was the thirteenth daughter of the Queen Mother of the West, named Meilan, with the courtesy name Shenlin (recorded as Zhonglin in the General Records of Immortal Wonders). She governed Mount Canglang and was granted the title Lady of Cloudy Forests (Yunlin Furen). In the third year of Emperor Ai of Jin's Xingning era (365 CE), she descended to Mount Juqu. The Declarations of the Perfected (Zhengao) refers to her as the Righteous Lady of Cloudy Canglang.

The Lady of Purple Tenuity (Ziwei Wang Furen), named Qing'e with the courtesy name Yuyin (recorded as Yuyi in the Declarations of the Perfected), was the twentieth daughter of the Queen Mother of the West. She once descended to transmit the Scripture of Precious Spirits (Bao Shen Jing) and cultivated the Dao together with the Perfected Lord Pei of Qingling. In June of 365 CE, she descended to Mount Juqu with Lady Jiuhua An and twenty-three Perfected Persons plus fifteen female immortals, transmitting Daoist methods to the Perfected Yang Xi. This lady guarded the Jade Wilds and Dark Ridges (Yu Ye Xuan Long), instructing those destined to become Perfected Persons. She also composed the Preface to Herb Ingestion (Fu Shu Xu), included in the Shangqing scriptures.

The Lady of Great Perfection (Taizhen Wang Furen) was the youngest daughter of the Queen Mother of the West, dressed in extraordinary attire with peerless beauty, appearing about sixteen or seventeen years old. She served as the Chief Administrator (Duguan Silzhi) of the Supreme Prefecture of the Three Heavens (Santai Shangfu), later assigned to preside over affairs at Mount Tai (Dongyue). She temporarily resided in a high cliff stone chamber at Mount Daizong, where towering crags formed impenetrable barriers, a thousand zhang above ground, containing precious objects like jade tables and golden beds. When she played her single-stringed zither, hundreds of birds would gather and dance to the music. She often traveled across the four seas riding a white dragon. The immortal Ma Mingsheng, who once served as a county official, was severely wounded by bandits and saved by the Lady of Great Perfection when near death.

This passage records the cultivation achievements of several Daoist female immortals:

The account of Immortal Mingsheng: When Mingsheng was on the verge of death, he was saved by a female immortal. Several years later, she instructed him to become a disciple of An Qisheng, where he learned the method of refining the Golden Elixir (Jinye Huandan) and eventually achieved immortality, ascending to the heavens.

The story of Lady Lingzhao Li: She was the daughter of Daoist Lord Li Qingbin of the Northern Primordial Mysterious Middle and the younger sister of Grand Guardian Jade Lord Li Lingfei. Enfeoffed as the Lady of Lingzhao of the Eastern Palace, she presided over the thirteenth Vermilion Lodge of the Fangzhang Terrace. She wore a purple brocade robe, carried the Divine Tiger Talisman (Shenhu Fu), and held a Flowing Gold Bell, attended by two maidservants around twenty years of age. Lady Li appeared to be only thirteen or fourteen years old.

The origins of Lady Zhonghou Wang: Originally named Wang Guanxiang, styled Zhong’ai, she was the third daughter of King Ling of Zhou, born to Lady Song and a half-sister to Prince Qiao. She studied the Daoist method of "flying liberation from the net" under Prince Qiao and later cultivated with him on Mount Gou for thirty-nine years before achieving daytime ascension. According to the Zhengao, she was enfeoffed as the Palace Transmitting Consort of the Purple Clarity Palace (Ziqing Gong) and concurrently served as the True Lady of Zhonghou of the Eastern Palace. Prince Qiao’s seven siblings (five brothers and two sisters) all attained the Dao, among whom Meishou was Guanxiang’s full elder brother.

The legend of Lady Gouyi Zhao: Originally surnamed Zhao, she was from the state of Qi. In her youth, she enjoyed tranquility and once lay ill for six years with her right hand clenched. During Emperor Wu of Han’s reign, a diviner observed an aura of nobility in the northeast. Upon finding her, she opened her palm to reveal a jade hook, thus gaining favor and later giving birth to Emperor Zhao. She was later killed by Emperor Wu, but her corpse did not decay and emitted a fragrant scent. When Emperor Zhao ascended the throne and reburied her, only silk slippers remained in the coffin, leading him to name her former residence "Gouyi Palace" (later renamed "Yi Palace" to avoid a naming taboo).

The record of Magu (Hemp Maiden): She was the younger sister of the immortal Wang Fangping. After achieving immortality, she retained the appearance of an eighteen-year-old. Her hairstyle was distinctive—a topknot with the rest of her hair cascading to her waist—and her immortal robes shimmered with radiant patterns. Daoist scriptures record that when Lord Lao (Laojun) inspected the world, Magu once led celestial soldiers and generals to assist in dispelling calamities.

When Wang Fangping (a Daoist immortal) descended to Cai Jing's home, he sent an envoy to invite Magu (the female immortal) to join the feast. The banquet utensils were all golden plates and jade cups, with most dishes prepared from various blossoms, their fragrance permeating the surroundings. They tore dried qilin meat as if enjoying roasted delicacies and drank immortal wine like tasting celestial nectar. Magu remarked, "Since I began serving in the celestial court, I've witnessed the Eastern Sea turn into mulberry fields three times. Just now when I visited Penglai Island, I noticed the waters have grown shallower than before—it seems destined to become land again." Magu's fingers resembled bird claws, and Cai Jing secretly thought, "How splendid it would be to scratch my back with those claws." Wang Fangping immediately perceived his thought and dispatched a divine officer to whip him, saying, "Magu is an immortal—how dare you harbor such profane thoughts!" In Xuanzhou stands Magu's immortal altar, while Jianchang Prefecture has Mount Magu—her sacred traces appear in multiple locations. During Emperor Huizong's Zhenghe era (1111-1118), she was enfeoffed as "Perfected Lady of True Serenity and Primordial Response," later changed to "Perfected Being of Empty Serenity and Primordial Response" during Emperor Ningzong's Jiatai period (1201-1204).

When Princess Nanyang married Wang Xian during Wang Mang's usurpation, she had always cherished purity and revered the Great Dao, often admiring the governance of Emperors Wen and Jing while knowing celestial beings frequently descended during Emperor Wu's reign. She told her husband: "A nation's collapse and chaotic times cannot be salvaged by women. We should maintain detachment, retreat to cultivate the Dao, for only by distancing from worldly dust can we prolong life. Following vulgar currents will surely bring calamity." Wang Xian, clinging to officialdom, refused. The princess then built a thatched hut on Mount Hua for seclusion. After over a year of intense alchemical practice (Neidan), she moved the immortals—her hut was left behind as she ascended skyward. Witnesses saw her gradually rising into clouds. Wang Xian pursued her through valleys and peaks, finding only her vermilion shoes that turned to stone when touched—hence the mountain's name "Princess Peak." Pan Anren (Pan Yue) composed a record of this event that circulated widely.

Guo Shaoyao, daughter of General Guo Jian who pacified Liao, resided in Dongping. From childhood she loved Daoist arts and cultivated sincerely. After receiving the Six Jia techniques from a Perfected Being, she achieved immortality and now roams freely in Mysterious Isle (Xuanzhou).

This text records the cultivation achievements of several female immortals:

Zhao Ai'er, elder sister of Zhao Gai who served under Youzhou governor Liu Yu, attained the Dao through shijie (corpse liberation—a Daoist method of ascension where the physical body is left behind while the true self ascends). After obtaining an immortal talisman, she took residence in Donghua Fangzhu Terrace, a celestial palace in the Daoist paradise.

Wang Lulian was the daughter of Wang Gang, commander of the city gates during Emperor Ming of Wei's reign. Inspired by her father's attainment of the Dao at Yuanzhou, she devoted herself to cultivation. At Luchen Mountain, she encountered the Great Unity Perfected Being (Taiyi Zhenren, a revered Daoist deity) who taught her the method of celestial ascension, enabling her to achieve daytime flight as a heavenly immortal.

The Lady of Southern Peak (Nanyue Wei Furen), originally named Wei Huacun with the courtesy name Xian'an, was the daughter of Wei Shu, Left Imperial Secretary during Emperor Wu of Jin's reign. Gifted with exceptional intelligence, she showed early interest in the path of immortals. At twenty-four, she was compelled by her parents to marry Liu You (courtesy name Yanxiu) of Nanyang. Maintaining a separate chamber for cultivation, she practiced intensively for a hundred days until one winter night she received four Perfected Beings who descended to impart Daoist methods. Later, a host of immortals reappeared, instructing her to achieve transcendence through "feigned illness corpse liberation." Following divine command, she journeyed to the Pure Void Cavern-Heaven at Mount Wangwu, where the Celestial Emperor appointed her to oversee the registers of life and death for Daoist practitioners, examining the records of transgressions reported by the Three Officials (Heavenly, Earthly and Water Officials). She was enfeoffed as Purple Void Primordial Sovereign (Zixu Yuanjun) and Lady of Southern Peak. In the fourth year of Emperor Cheng of Jin's Xianhe reign period (329 CE), she ascended in an immortal chariot. Du Fu's poem "Gazing at the Sacred Mountain" references her, depicting the sacred scenery of Mount Heng and scenes of Lady Wei soaring with other immortals.

These accounts exemplify the classic Daoist path where female practitioners, through diligent cultivation and guidance from immortal beings, ultimately achieve celestial ascension. They incorporate key Daoist concepts including shijie, flight to immortality, and the bestowal of talismans.

Before the main peak of Mount Heng (Nanyue), there stands a massive square stone measuring approximately ten square feet. This remarkable boulder has a unique form—rounded at its base yet perfectly flat on top—as if floating above the surrounding rocks. Legends say when individuals attempted to move it, the stone would rotate slightly when pushed by one person, yet remained immobile when multiple people tried together, earning its reputation as a spiritually charged site. Through the ages, Daoist cultivators and hermits frequently practiced meditation here, with the stone perpetually shrouded in auspicious clouds and numinous qi (vital energy).

According to the Record of the Alchemical Terrace (Dantai Lu), Lady Wei (an important female immortal of the Shangqing [Highest Clarity] tradition, revered as the Purple Void Primordial Lady) once governed Nanyue from this site. The Declarations of the Perfected (Zhengao) refers to her as "Perfected Being of Nanyue, Director of Destiny of the Highest Truth."

The narrative then shifts to the story of the Nine Florescence Consort An. This ancient immortal attained the Dao and, on the night of the fifteenth day of the sixth lunar month in the third year of the Xingning era (365 CE) of Emperor Ai of the Eastern Jin, descended alongside Lady Wang of the Purple Tenuity to transmit Daoist methods to the Perfected Yang Xi. She wore radiant brocade robes with cloud patterns—vermilion above and azure below—appearing no older than thirteen or fourteen. Two attendants accompanied her: one carried a brocade pouch measuring one foot and one inch, containing over ten scrolls of Daoist scriptures sealed with white jade tags inscribed "Purple Primordial Alchemical Formulas of the Jade Clarity's Divine Tiger Inner Truth"; the other, a seventeen- or eighteen-year-old maiden, held a white jade case shaped like an elephant tusk, bound with crimson silk ribbons.

Lady Wang of the Purple Tenuity introduced the divine maiden as the youngest daughter of the Golden Terrace's Lady Li, Primordial Lady of the Supreme Void. Having cultivated the Shangqing methods at Mount Turtle, she was enfeoffed by Lord Lao the Most High as "Consort of Nine Florescence of the Purple Clarity's Upper Palace," bestowed with the surname An, personal name Yupin, and courtesy name Lingxiao. The True Consort then presented three extraordinary jujubes (elongated, seedless, resembling dried dates yet extraordinarily sweet) and offered one to Yang Xi. Following this, both the True Consort and Lady Wang composed and presented Daoist texts to him. After the celestial entourage departed, the True Consort alone remained, instructing her attendants to open the brocade pouch and retrieve the Jade Aurora and Purple Radiance Inner Contemplation Hidden Scripture (Shangqing Yuxia Ziying Neiguan Yinshu) to transmit to Yang Xi.

(Note: "Fragrant Infant" refers to a rare foreign incense offered as tribute.)

The "Qing Huan Chen Gui Tong" and "Hui Zhong Yuan" are both scriptures documenting the Three Origins (Heaven, Earth, and Water Officials) and Eight Assemblies (important Daoist rituals). These texts were entrusted to Yang Xi (a renowned Daoist master of the Eastern Jin dynasty) for transcription. The scriptures mention that for those unable to endure the trials of wind, fire, and smoke during cultivation, yet wish to preserve their true form in secluded mountains, they may seek the "Sword Liberation Method" (one of the Daoist corpse-liberation techniques) as a path to ascension. Later, Yang Xi indeed attained immortality through this sword liberation method, ultimately achieving celestial ascent.

The Queen Mother of Hebei was an immortal female adept whose true age remained unknown. She held particular regard for only one person—Bai He. Bai He, styled Zhongli, was an immortal during the Cao-Wei period. Whenever Bai He paid respects to the Queen Mother, she would invite him to sit while speaking and tell others, "A-He is the neighborhood child I watched grow up." During the final years of Emperor Wu of the Western Jin dynasty, Bai He bid farewell to the Queen Mother, claiming summons from Mount Kunlun, and subsequently vanished without trace. It wasn't until the second year of Emperor Hui's Yuankang era (292 CE) that an acquaintance spotted Bai He riding a tiger amidst the Huayin Mountains, accompanied by the Queen Mother and four or five attendants. His appearance appeared even more youthful than in his younger days, and he sent greetings to old friends through this intermediary.

Han Xihua's origins remain obscure, yet his benevolent nature led him to accumulate hidden virtue through constant good deeds—showing compassion even towards insects and moths. He later achieved immortality through cultivation and now resides within the sacred grotto-heavens of Mount Song (one of the Five Sacred Mountains and a Daoist holy site).

The female immortal Wang Baotai's background is unknown. After attaining the Dao, she became an attendant to the Sovereign Immortal Dao Lord (a high-ranking celestial official) and dwells in the immortal palaces of Mysterious Isle. Encircled by arcane ocean waves, this isle remains inaccessible to mortals. When the Perfected Lord Qingxu once ascended to Mysterious Isle with the Western Citadel King to pay homage to the Sovereign Immortal Dao Lord, the Dao Lord commanded Wang Baotai to retrieve treasured scriptures including the "Hidden Texts" and "Dragon Script Eight Numinous True Scripture" to bestow upon Perfected Lord Qingxu.

The female perfected Wang Miaoxiang cultivated the Dao from childhood, residing at the Yellow Court Temple on Mount Cangwu while practicing long-term grain avoidance and qi ingestion techniques. For over fifty years she maintained a thatched hermitage by Xuan River, yet retained the appearance of an eighteen- or nineteen-year-old maiden. Her decades of devoted recitation of the "Yellow Court Scripture" eventually moved heaven. One day, extraordinary fragrances permeated the air as auspicious clouds filled the courtyard, celestial music resounded through the skies, and radiant light illuminated the hall. Countless immortal chariots descended amidst fluttering banners, with cranes guiding the way and a nine-dragon immortal carriage alighting before the altar. A celestial official clad in feathered robes, jeweled crown, sword, and shoes ascended through the light to sit solemnly upon the dais—whereupon Wang Miaoxiang immediately advanced to pay homage.

This passage records the teachings of Emperor Shun (an ancient sage-king) in his immortal manifestation to spiritual cultivators:

Emperor Shun revealed his previous incarnation as the ruler of the Youyu clan, who abandoned political affairs to practice Dao in these mountains. He lamented how difficult it was to enlighten ordinary people, emphasizing that the Dao resides within each person rather than in external forms. Quoting the Dao De Jing ("Cultivate it in your person, and its De [Virtue] will be genuine"), he stressed that Daoist practice fundamentally requires personal realization.

When underworld deities reported a cultivator who had maintained precepts unwaveringly for over thirty years without attaining fruition, Emperor Shun explained this wasn't because the Dao had abandoned humanity, but because people's karmic blessings were shallow and their Dao-hearts unstable. He specially praised this cultivator's sincere resolve that remained steadfast across hundreds of lifetimes.

Recalling how the Supreme Elder Lord (Taishang Laojun) once transmitted the Authentic Scripture of Dao and De, Emperor Shun clarified that governing nations and cultivating oneself both require understanding the principles underlying heaven, earth, and all phenomena. Yet in this Dharma-Ending Age (when virtue declines), people fundamentally misunderstand Daoist truth: mocking humility as cowardice, dismissing transcendence as impractical, and viewing the rejection of cleverness as absurdity. In truth, ancient sages advocated returning to primordial simplicity—when false paths are cleared, the supreme Dao manifests spontaneously, restoring the world to natural harmony.

Finally, Emperor Shun explained that having fulfilled his celestial mandate, he now dwells in these mountains while regularly dispatching immortal officials to transmit the Dao. Foreseeing the approaching cosmic kalpa-cycle (a period of catastrophe), the immortals feel particular urgency to deliver humanity. Yet seekers approach the Dao with divided attention—a stark contrast to the immortals' earnest salvational intent.

This scripture recounts the miraculous experiences of two Daoist practitioners. The first part describes the wondrous scenery of an immortal mountain (Mount Jiuyi in Daozhou), where each of the nine peaks contains celestial palaces governed by high-ranking immortal officials (Zhen Guan). The mountain slopes abound with precious jade, five metals (Five Phases minerals), and rare medicinal herbs like lingzhi mushrooms. The stone caverns house scriptures treasured by Lord Lao (Taishang Laojun), all guarded by divine beings. Free from venomous creatures or wild beasts, this sacred site serves as an ideal place for cultivation and ascension. A practitioner is advised to diligently study the Dao De Jing (Classic of the Way and Virtue) and practice the Zhujing Lingwen (a specific cultivation method), promising eventual flight to the celestial realms upon mastery.

The second section narrates the extraordinary encounter of female immortal Wang Fengxian. At fourteen while working in fields, she met over a dozen green-robed celestial maidens. From then on, she regularly joined them for nightly gatherings and daytime excursions, gaining the ability to levitate atop bamboo tips. The maidens gave her a distinctive haircut (forehead-length bangs with shoulder-length back hair) that remained unchanged for years while her skin became jade-like. Gradually abstaining from earthly food, her parents initially suspected demonic influence before recognizing her immortal destiny.

The mentioned "Huangting Guan" refers to a Daoist cultivation site, while "the two classics of Dao and De" denotes the Dao De Jing. "Heshang Gong" represents the renowned Daoist commentator. These accounts exemplify typical Daoist narratives about terrestrial immortals (Dixian) roaming the human world and mortals attaining the Dao through celestial encounters, emphasizing how cultivation can lead to transcendent states like "neither eating nor drinking" and "jade-like skin."

This passage records the extraordinary experiences of a Daoist practitioner named Fengxian. Born with remarkable features and exceptional intelligence, Fengxian possessed an innate ability to articulate profound metaphysical truths. He claimed to have encountered the Dao itself, obtaining an "immortal's destiny," and described all the women he met as celestial maidens. His visions of the heavenly realms depicted perfected immortals wearing embroidered robes and cloud-patterned crowns, holding jade tablets—some reciting scriptures while clutching divine flowers and magical herbs, others discussing longevity techniques amidst cloud-borne paradises, traversing starry rivers across countless miles.

During Fengxian's first celestial ascent, he beheld the Supreme Celestial Worthy (Tianzun, the highest Daoist deity) enthroned in the Great Abundance Palace (Dayou Gong), surrounded by innumerable immortal attendants. The deity bestowed upon him a chalice of jade nectar, proclaiming his destined immortality while noting his earthly karma required fifty more years to mature. The Celestial Worthy warned that mundane grains damage authentic Qi (vital energy) and earthly fruits diminish lifespan, advising him to practice grain avoidance (bigu) for self-cultivation. Fengxian consequently abstained from earthly food for two decades.

The text elucidates the relationship between the "Three Teachings": the Celestial Worthy nurtures all beings like a heavenly father, the World-Honored One (Shizun, Buddha) guides humanity like a mother, while Confucian classics instruct people like elder brothers. Yet ordinary people resemble infants recognizing only their mother (Buddhism), oblivious to their father (Daoism) and elder brother (Confucianism)—hence few comprehend the Dao and fewer still value Confucian teachings.

Fengxian's celestial visions strictly adhered to Daoist tradition, devoid of Buddhist bodhisattvas or monks. His illustrated "Audience with Heaven Scroll" exclusively depicted celestial beings, emperors, and Daoist lords (daojun, high-ranking divinities) in court regalia. During his travels through Jianghuai and Zhejiang regions, crowds gathered wherever he went. Fengxian taught only through principles of loyalty, filial piety, integrity, tranquility, and frugality, earning widespread reverence. Though offered abundant riches, he accepted nothing.

Later, Fengxian retreated to Dongting Mountain with two female disciples before relocating to Xiangshan in Qiantang. His disciples constructed an ornate temple for his worship. Fengxian's passing at age eighteen precisely fulfilled the Celestial Worthy's fifty-year prophecy.

This female immortal, Lady Wang, was the niece of Chancellor Wang (Wang Weizhi). While her father served in the imperial court, she lived in seclusion with her birth mother, Lady Liu, and her adoptive mother, Lady Pei, beneath the Osmanthus Cliff of Yixing Mountain, near the Dongling Temple (Cave Numen Temple).

From childhood, Lady Wang aspired to cultivate the Dao (the Way). She abstained from wine and meat, maintained a dignified demeanor, and preferred solitude. She often amused herself by playing the qin (zither), composing poetry, or painting, while regularly reciting scriptures such as the Dadong Zhenjing (Great Cavern Scripture), Duren Jing (Scripture on Salvation), and Daode Jing (Classic of the Way and Virtue). Her chamber was frequently filled with an extraordinary and mysterious fragrance, which astonished her parents. Once, she secretly confided to her mother, "The Donggong (Cavern Palace, a Daoist celestial realm) has summoned me to fill an immortal official post. I cannot refuse—I fear I must depart soon." Before her mother could grasp the meaning of her words, Lady Wang suddenly fell mildly ill.

Out of deep affection, Lady Pei and Lady Liu went to the Dongling Temple to pray for her recovery. That same day, her condition slightly improved, and Lady Wang herself visited the temple to pay respects to the deities, burning incense in the courtyard as an offering. Upon returning home at dusk, she inscribed a poem on a massive rock by the gate:

"Roaming mountains and waters without end,

Immortals often come to hear my qin’s refrain.

This heart no longer lingers in the mortal world,

Only watching twin cranes fly beyond the sky."

That very night, she passed away peacefully.

At dawn the next day, people saw two celestial cranes perched on a tree in the courtyard, while divine music echoed through the air, and an otherworldly fragrance spread across the mountain. Neighbors from near and far gathered in astonishment, finding her body as light as an empty robe, her face serene as if still alive. From then on, her entire family devoted themselves to pious offerings, and young and old alike began cultivating the Dao.

At the Sacred Longevity Palace of Floating Cloud Mountain, the Daoist practitioner Zhao Daoyi compiled the fourth volume of the Supplementary Records of the Authentic Immortals Through the Ages, which documents the deeds of several female immortals.

There was a hermit named Ren Sheng who lived on Mount Song. One evening, a beautiful woman appeared and left a poem, saying: "I am originally an immortal from the Upper Clarity (Shangqing) celestial realm, temporarily exiled to wander among the Five Sacred Peaks. Seeing that you are free from worldly attachments, I have come to urge you to cultivate immortality." Ren Sheng rejected her. Three days later, the woman returned and said: "I am no demon, but a high-ranking immortal destined to become your wife." She then presented another poem: "Even Ge Hong (the renowned Eastern Jin dynasty Daoist) had a wife, and the Queen Mother of the West (Xiwangmu) had a husband. All immortals have companions—what do you say?" Ren Sheng remained silent. The woman sighed: "Even Ruan Lang (referring to Ruan Zhao, a mortal who encountered immortals in legend) was stubborn—how can I convey my true feelings?" With that, she departed on a rainbow cloud. Months later, Ren Sheng fell ill and died. As underworld officers escorted his soul, they encountered a grand procession with a jade-green carriage. The woman inside laughed and said: "Isn’t this the ungrateful scholar from Mount Song?" After reviewing the Register of Life and Death, she wrote an order: "Since fate connects us, grant him three more years of life." The officers told Ren Sheng: "This is the Primordial Lady of Purple Simplicity (Zisu Yuanjun), the most exalted among celestial officials." Ren Sheng was revived and lived three more years before passing again. (This was a test by a true immortal—Ren Sheng’s unwavering integrity earned him a three-year extension.)

Zhao Sutai was the daughter of Zhao Xi, the Governor of Youzhou during the Eastern Han dynasty. From youth, Zhao Xi practiced virtue (De), often aiding the poor. He once saved the entire Wang Hui family and secretly performed dozens of good deeds. Thus, after death, he ascended to the Vermilion Mire (Zhuling) celestial realm, and his children gained the opportunity to roam grotto-heavens (Dongtian) and blessed lands. Zhao Sutai had dwelled in the Palace of Easy Passage (Yiqian Gong, a sanctuary for female immortals) for four centuries, unwilling to leave, as she found no place more joyful. She often roamed mountains and forests in mortal guise. Her immortal title was Lady of Easy Passage.

Huang Jinghua was the daughter of Huang Qiong, the Eastern Han Minister of Works. From childhood, she revered the Dao and secretly practiced esoteric methods. Later, she became a disciple of Han Zhong (a Qin-Han era alchemist), learning the alchemical arts (Neidan) of Mount Min. After consuming an elixir, she entered the Palace of Easy Passage and was enfeoffed as Lady of Harmonious Dawn (Xiechen Furen), overseeing the Nine Palaces’ female immortals and instructing them. (The Declarations of the Perfected notes: Huang Qiong, styled Shiying, was from Jiangxia and served as Minister of Works, Minister of Education, and Grand Commandant under Emperor Shun of Han.)

This passage records the immortalization of several Han Dynasty women, showcasing early Daoist documentation of female practitioners.

Zhou Yuanzhi was the daughter of Zhou Chang, Governor of Henan. Zhou Chang, a native of Runnan's Ancheng, secretly accumulated virtue (De) through good deeds. While serving as Governor of Henan during a severe drought, he collected and buried over ten thousand unclaimed corpses outside Luoyang, establishing a charitable cemetery with proper rituals. Soon after, bountiful rains brought harvest. The Supreme Elder Lord (Taishang Laojun), moved by Zhou Chang's virtue, arranged for his daughter Yuanzhi to cultivate in the Southern Palace (a Daoist celestial realm), where she achieved immortality and now serves as Morninglight Attendant in the Grotto-Heavens. From childhood, Yuanzhi practiced Daoism, consuming poria mushrooms for thirty years before meeting the immortal Shi Changsheng, who taught her the "Transformation and Escape" technique (an advanced method of liberation through corpse-dematerialization).

Zhang Taozhi was the mother of Zhu Yu, Han Dynasty Chief Commandant of the Capital. After Zhu Yu was executed during the Partisan Prohibitions, his mother—having long accumulated virtue—cultivated at the Palace of Easy Ascension (Yiqian Gong, a Daoist practice site) and became a Morninglight Attendant.

Fu Lihe, daughter of Fu Jian (nephew of Emperor Huan) and native of Beidi, initially came from a Buddhist family. She devoutly cleaned the Buddhist shrine daily before converting to Daoism. By regularly consuming "Five Planets' Essence" (a type of alchemical elixir), her body emitted light until she attained immortality. Skilled in singing the "Song of Mount Kongtong," her melodies attracted hundreds of birds to listen and dance. She later governed the Grotto-Heaven of Truth-Embracing Terrace.

Zhang Weizi, daughter of Han Emperor Zhao's construction official Zhang Qing, practiced Daoism from childhood and achieved immortality through corpse-dematerialization (a Daoist method of physical transcendence).

These accounts reflect early Daoism's recognition of female practitioners—whether from official families or those overcoming adversity—who attained immortal status through devout cultivation, virtue accumulation, or alchemical practices, assuming roles within the Daoist celestial bureaucracy. Notable titles include "Morninglight Attendant" (a celestial official position), while sites like the Palace of Easy Ascension and Truth-Embracing Terrace represent Daoist paradises.

In the Palace of Easy Ascension (a Daoist celestial realm), the immortal Wei Zi, who oversees the Cavern Heaven of Huayang Hanzhen Terrace, claimed to have studied the "ingestion of misty Qi" cultivation method under the guidance of Chun Wenqi, the Jade Consort of Eastern Florescence from the Eastern Sea. This mist is the refined essence of mountains, rivers, water, and fire, the overflowing Qi of metals and stones. Through prolonged ingestion, one's body can transform into emptiness and merge with the clouds. Wei Zi ultimately attained immortality through this practice. According to the Zhen'gao (a Daoist scripture), Chun Wenqi was the younger sister of the Azure Lad. Wei Zi, originally from the Lu region, received enlightenment from Chun Wenqi only after achieving mental stillness and sincere devotion in cultivation.

Dou Qiongying was the sister of Dou Wu from the Eastern Han dynasty. Her seventh-generation ancestor Dou Zhi frequently performed virtuous deeds such as burying unclaimed corpses and saving lives. The accumulated blessings passed down to Dou Qiongying's generation enabled her to become a female immortal in the Palace of Easy Ascension.

Han Taihua, sister of Han Anguo from the Western Han dynasty and wife of General Li Guangli, resided in the Palace of Easy Ascension after attaining the Dao. Due to Li Guangli's accumulated merit from past lives, he now receives deliverance in the Southern Palace (a celestial realm).

Liu Chunlong was the daughter of Liu Fengxian, the Imperial Clan Superintendent during the Han dynasty. Through her ancestors' hidden virtue and her own cultivation, she ultimately entered the Huayang Palace of Easy Ascension. Liu Chunlong, Dou Qiongying, Han Taihua, Li Xizi, and Guo Shuxiang were not only distinguished by their dignified appearances but also by their extraordinary talents, all being selected as Attendant Gentlemen of Morning Radiance (a celestial official position). The selection of attendants in the Cavern Heavens values ability regardless of gender.

Guo Shuxiang, mother of Wang Xiu, dwelled in the Palace of Easy Ascension after attaining the Dao. The Zhen'gao commentary notes that Wang Xiu, styled Shuzhi, was from Beihai and served as Chamberlain for the Palace Garrison under Emperor Wu of Wei. He lost his mother at age seven—she passed away during the Earth God Festival—though Guo's specific family background remains unverified.

Sun Hanhua, daughter of Sun Xi from Wu, studied the "Mysterious White" cultivation method (a breathing technique for nurturing life) under Du Qi, gradually rejuvenating in appearance. After wandering the mountains of Wu and Yue for over a decade, she ultimately attained the Dao. Another account identifies her as a granddaughter of Emperor Sun Quan of Wu who cultivated on Maoshan before ascending, hence the mountain's alternate name "Mount Hua'gu"—the site of Chongxi Temple on Maoshan.

Wang Jinxian, daughter of Wang Yan (Imperial Secretary during Emperor Wu of Jin's reign), became consort to Minhuai Crown Prince (Sima Yu).

This passage records the legendary deeds of several Daoist immortals:

During the turmoil in Luoyang, Zifei (also called Jinxian), daughter of the Western Jin Dynasty's Minister Over the Masses, encountered the armies of Hu generals Liu Yao and Shi Le while crossing the Mengjin River. Facing forced marriage, she rebuked them: "How dare mere Hu and Qiang tribesmen violate the daughter of the imperial heir!" before throwing herself into the river. Her maidservant Liuchu (originally surnamed Tian, from Yuyang) followed her mistress into the waters. Both were saved by the female immortal (Daoist female transcendents) Han Xihua of Mount Song, who used feigned death techniques to help them escape. They later secluded themselves in the Yiqian Lodge within Huayang Palace Grotto-Heaven (one of Daoism's Thirty-Six Grotto-Heavens) on Mount Song. Liuchu attained the Dao due to the hidden virtue (yin de) accumulated by her grandfather Tian Feng during his lifetime.

Li Xizi was the grandmother of Dongping Prefect Li Zhong, with few details known about her life. Her husband Li Zhenjie lived in rural seclusion, constantly practicing good deeds and accumulating virtue. Li Xizi showed particular compassion for living creatures—during harsh winters, she would scatter rice in the courtyard to feed starving birds. Because of this benevolence, she ultimately attained the Dao in Huayang Grotto-Heaven.

Lady Fan was the wife of Celestial Master (Tianshi, a senior Daoist title) Liu Gang. The couple often competed in magical arts: when Liu Gang used magic to burn down a mill, his wife extinguished the flames with a wave of her hand; when they dueled by enchanting peach trees, Liu Gang's tree fled in defeat; when Liu Gang transformed his saliva into carp, his wife turned into an otter to eat the fish. Upon entering Siming Mountain, Liu Gang could only make tigers prostrate themselves, while his wife could directly lead them home. Eventually both ascended to immortality—Liu Gang needed a soapberry tree to assist his celestial ascent, while his wife rose directly on clouds. The Xiang Elder (an old woman from Hunan) during the Tang Dynasty's Zhenyuan era was also her incarnation.

These stories illustrate the Daoist concept of "attaining immortality through hidden virtue" (yin de cheng xian), emphasizing the importance of helping others and cultivating one's nature. The female immortals often demonstrate superior magical powers compared to their male counterparts, reflecting Daoism's egalitarian attitude toward women's spiritual practice.

Tales from the Lakeside: A Daoist practitioner once used cinnabar talismans (fulu) to heal the sick. One day, she told the villagers she must go to Dongting Lake to save hundreds of lives. The day before her arrival, a violent storm suddenly swept across the lake, driving a large ship carrying a hundred people toward Junshan Island. On the shore, a gigantic white alligator roamed the beach, devouring several victims. By the next day, the entire island was encircled by a snow-white wall that gradually shrank until only a small area remained. The people of Yueyang City watched in bafflement from afar. The elderly female cultivator arrived at the shore and hurled her flying sword at the white wall. With a thunderous crash, the wall collapsed, revealing the true form of a hundred-foot-long white alligator that writhed and died. Later, Daoist masters claimed this old woman from the Xiang River was Lady Fan, wife of Liu Gang.

The Story of Saint Mother Dongling: This female immortal was born in Guangling and married into the Du family. She studied Daoist arts under Liu Gang, mastering shape-shifting and invisibility. After achieving spiritual attainment, she could vanish suddenly while seated. Her husband, Lord Du, disdained Daoism and often scolded her. As the Saint Mother traveled widely to heal the sick, this only angered Lord Du further, who falsely accused her of practicing demonic sorcery. When officials imprisoned her, she flew out through the window in full view of the crowd, ascending higher until she disappeared into the clouds, leaving only her shoes below the window. The people built a temple in her honor, where prayers were remarkably answered. Bluebirds frequently perched there—when petitioners sought stolen goods, the birds would fly to the thieves' heads, making lost items unthinkable to keep. Over time, such miracles gradually faded. To this day, Hailing County maintains the tradition that evildoers face retribution: grave sins bring death by storm or beasts, while minor offenses incur illness.

The Legend of Yunying: While traveling by boat in Xianghan, Pei Hang encountered the breathtaking Lady Fan. Bribing her maid to deliver his poetic confession: "Shared voyage already stirs my heart—how much more before a celestial beauty? Should we meet in the jade capital (Jing), I'd follow phoenixes to heaven." The lady replied: "My husband resides south of Han—jest not. Yet destiny binds us; we shall be joined." She responded with verses hinting: "Drinking cloud-nectar awakens a hundred feelings; pounding mystic frost reveals Yunying. The Blue Bridge itself is an immortal's grotto—why toil up to the jade capital?" Later, Pei Hang indeed met Yunying at Blue Bridge, where they became immortal partners.

This passage recounts two stories of Daoist immortals. The first tells of the celestial romance between Pei Hang and Yunying: While traveling through Blue Bridge Station, the thirsty Pei Hang asked for water and encountered an old woman who had her granddaughter Yunying bring him divine nectar. Struck by Yunying's beauty, Pei Hang wished to marry her, but the old woman set a condition—he must find a jade mortar and pestle to grind herbs for a hundred days. After enduring great hardships to obtain the jade mortar and pestle and grinding herbs day and night for the required period, the old woman consumed the elixir and led them into a grotto-heaven paradise. It was revealed that Yunying was actually a celestial maiden, and her elder sister Lady Yunqiao (wife of Celestial Master Liu Gang and an official of the Jade Emperor) had previously shared a boat with Pei Hang at Ezhou. Ultimately, Pei Hang and Yunying consumed immortality pills in the Jade Peak Cave and ascended as immortals.

The second story concerns Bao Gu: She was the daughter of Bao Liang (styled Taixuan), Governor of the Southern Sea, and wife of the renowned Jin dynasty Daoist Ge Hong. From youth, Bao Liang displayed extraordinary spiritual insight, studying Daoist methods under Zuo Ci (styled Yuanfang) and mastering techniques for summoning deities and exorcising spirits. During the Eastern Jin period, he encountered the immortal Yin Changsheng on Mount Jiang and learned the method of "liberation by blade" (a form of liberation from the corpse to become an immortal). Both Bao Gu and her younger sister attained immortal status due to their ancestors' accumulated virtue. Later, when Bao Liang served as Governor of the Southern Sea, his youngest daughter suddenly died without illness and was buried at Mount Luofu, where her body remained lifelike—leading people to believe she had achieved immortality.

The text mentions several specialized Daoist concepts: "liberation by blade" (daojie) refers to a method of becoming an immortal through weapon-based liberation from the corpse; the "Central Region Method" (zhongbu fa) represents early Daoist cultivation techniques; and "summoning the Three Sovereigns and Five Peaks" (sanhuang wuyue hezhao) describes rituals to invoke these powerful deities. These stories exemplify the classic Daoist paths to immortality through cultivation, celestial connections, and accumulated virtue.

This passage records the miraculous deeds of several Daoist immortals:

Regarding the liberation-from-corpse immortal (a Daoist method where practitioners leave behind a false corpse while their true form achieves immortality) Bao Jing: After his burial at Shizi Ridge, during the Su Jun rebellion, grave robbers opened his coffin only to find no corpse but a great sword. When the thieves attempted to take the blade, they heard the sounds of soldiers and horses surrounding the tomb, and witnessed the sword emitting thunderous roars, fleeing in terror. After the rebellion ended, people reburied the sword. Both Bao Jing and his sister mastered this liberation technique, later ascending to immortality alongside Ge Hong (styled Zhichuan).

The subsequent account tells of Cui Wei's extraordinary encounter in Nanhai: During the Zhongyuan Festival, he helped an old woman who had fallen and broken her wine jar by compensating her loss. In gratitude, the woman gifted him magical Yuejinggang mugwort capable of curing tumors. Using this herb, Cui healed a monk's earlobe growth, which led to his introduction to wealthy patrons. His reputation flourished, bringing him fortune. He eventually discovered the old woman was none other than Bao Jing's daughter and Ge Hong's wife, who had practiced medicine in Nanhai for years.

The record of Ding Shuying states: Though her origins remain unknown, her virtuous acts—including aiding the poor and helping Zhao Fu through crisis—moved the Celestial Sovereign (a high-ranking Daoist immortal official) to impart secret oral instructions from the Huangting Jing (Scripture of the Yellow Court). She ascended to become an immortal official of the Scarlet Mausoleum (Zhu Ling), frequently traveling among the Three Pure Realms (Sanqing, the highest Daoist celestial realms).

Finally, the account of Immortal Maiden Huang: She was the sister of Eastern Jin immortal Huang Renlan. When the immortal Wu Meng buried his mother beside a cliff in Linjiang Prefecture's Xingan County—a site preserving an immortal's tomb, well, and altar still intact today, locally called Damu Ridge or Wu Ridge—the maiden, attending the funeral, became enamored with the landscape. She remained by Wu's mother's tomb to cultivate and refine the Golden Elixir (Jindan).

The Story of the Old Tea-Selling Woman of Guangling

In Guangling (present-day Yangzhou), there was an elderly tea vendor whose name no one knew. Though she appeared to be in her seventies, she remained remarkably agile, with sharp hearing, clear vision, and jet-black hair. Since the time of Emperor Yuan of Jin’s southern migration (317 CE), local elders had whispered that she had lived for over a century without aging. Every day, she carried a pot of tea to the market to sell. People rushed to buy it, and though she poured tea from morning till night, the pot never ran dry—as if freshly brewed. The townsfolk marveled, but the authorities, deeming her "in violation of the law," threw her into prison. The old woman, however, simply flew out through the window, still holding her teapot.

The Immortal’s Boiling Stone

A female immortal once left behind a stone used for alchemy (Waidan) when she ascended to heaven in broad daylight. Having been tempered by the fires of elixir refinement, the stone never cooled. When water was poured over it, it would boil instantly without any flame. People called it the "Boiling Stone." During Emperor Zhezong’s reign (1085–1100 CE), the imperial court honored this miracle by establishing the "Temple of the Immortal Maiden," later renamed the "Yellow Immortal’s Divine Response Temple." To this day, a well with the Boiling Stone remains in the temple, where locals pray during droughts, floods, or plagues—always with remarkable efficacy.

The Female Immortal Luo Yu

In the mountains of Yunnan lived a female immortal named E Lühua, appearing no older than twenty and dressed in green robes. In the third year of Emperor Mu of Jin’s Shengping era (359 CE), she descended to the home of Yang Quan, visiting six times in a month. She gifted him a poem, the last lines of which read: "Do I seek but the fleeting morning dew? / I long to share the year’s end with you." She also gave him a fireproof cloth (asbestos) handkerchief and a pair of gold-and-jade bracelets, warning him never to reveal their encounter. Later inquiries revealed she was Luo Yu, a nine-hundred-year-old immortal from Jiuyi Mountain who had attained the Dao. After leaving Yang Quan with the elixir for liberation from the corpse (shijie), she now cultivated her practice in the eastern mountains of Hunan.

Liang Mu’s Mysterious Encounter

Liang Mu, a widow from Xuyi with no children, ran an inn at Pingyuan Pavilion. Her guests always felt at home—she never haggled over payment, never minded if they stayed for months, and used whatever extra money she earned to aid the poor and sick. Once, a young man lodged there for a month, behaving unlike ordinary folk. Before leaving, he said, "I am the Little Lad of the Eastern Sea." Liang Mu never learned his origins. Then, in the fourth year of the Yuanhui era under Emperor Cangwu of Song (476 CE), the Daoist priest Xu Daosheng of Mount Ma’er encountered a green-goat carriage west of Mengyin’s Bee City. A voice from inside called out, "Come here, Priest Xu!"—it was the same young man.

(Note: Shijie, or "liberation from the corpse," is a Daoist method of ascension where the immortal sheds their physical form. Fireproof cloth, or asbestos, was considered a rare treasure in ancient times.)

The Story of Mother Liang:

While traveling, this cultivator encountered a carriage. When she was still three paces away, she noticed two youths about twelve or thirteen years old. The boys wore yellow robes with red sashes, their hair tied in topknots, with exceptionally dignified bearing. Someone from the carriage sent one youth to deliver a message: "I am Mother Liang from the Plains Inn. I have now received a summons from the Supreme Elderly Lord (Taishang Laojun) to pass through Penglai in search of Prince Qiao. While crossing Mount Tai, I underwent celestial examination and wished to meet you. Never did I imagine we'd truly encounter each other. The immortal carriage sways unsteadily, the heavenly path is perilous, and the waystations are limited—three thousand li still await our journey. My heart is heavy with care, for soon I must ride the mists to ascend to the realm of the Three Pure Ones (Sanqing). These three youths are escorting me to the Mystic Metropolis. Please convey my gratitude to the devout followers in the eastern regions. The era of Great Peace approaches—we shall meet properly eleven years hence. Once we pass through this period, all dangers will cease." With these words, she raised her hand in farewell as the immortal carriage soared upward, gradually disappearing from sight. Later verification confirmed this was indeed the day Mother Liang attained the Dao and ascended in flight.

The Story of Immortal Maiden Xu:

Immortal Maiden Xu was the daughter of Xu Zhicai, a chancellor of the Sui dynasty. Though no one knows from whom she received her teachings, she had cultivated for several centuries while maintaining the appearance of a woman in her mid-twenties. Skilled in incantation magic, she wandered alone across the land—visiting all famous mountains from the Three Rivers and Five Peaks to Tiantai, Siming, Luofu, and Kuocang ranges. She often lodged in mountain caves or forest groves, occasionally staying at Buddhist monasteries.

Once encountering several ruffians who made improper advances, the immortal maiden sternly rebuked them. Enraged, the men drew their blades, to which she laughed: "As a woman who abandoned worldly life, I fear neither tigers nor wolves—why would I dread vermin like you?" Removing her outer robe, she lay down to rest and extinguished the lamp. The ruffians thought their scheme successful, yet by dawn the maiden had departed unharmed—while they found themselves paralyzed all night, unable to speak or move until she was miles away.

For over forty years in the Jiangnan region, the maiden retained her youthful appearance and moved with supernatural speed. Wherever she went, people revered her as a divine being, and none dared offend her again. In the early Xiantong era of Emperor Yizong of Tang, she told Daoist priest Ji Yuntao of White Crane Temple in Zhan County: "My father served under Northern Zhou and Sui governments, renowned for his esoteric arts that accumulated hidden virtue. Now he too has attained the Dao, therefore..."

This passage records the legendary deeds of Huang Lingwei (Daoist name "Flower Maiden"), a renowned female Daoist priest of the Tang Dynasty. At eighty years old, she maintained the youthful appearance of a maiden and moved with such lightness that even galloping horses couldn't catch up. She cultivated her practice in famous mountain grottoes around the Jiangsu-Zhejiang-Hunan-Lingnan regions. Wherever she went, divine spirits protected her—those who harbored wicked intentions to harm her would immediately face retribution, inspiring both awe and devotion among the people.

Learning that Lady Wei of Southern Peak (an important female immortal in the Shangqing Daoist tradition) had once established an immortal altar at Stone Well Mountain west of the Linru River in Linchuan Commandery, Flower Maiden set out to search for it. After years of seeking, in the tenth month of the second year of the Changshou era (693 CE), she consulted the Daoist priest Hu Huichao of Hongzhou’s Western Mountain. A master of profound Daoist arts, Hu guided her to the ruins of the abandoned altar at Turtle Plain (so named for an ancient stone turtle), where she discovered ritual objects such as divine statues, oil jars, and lampstands.

Later, Flower Maiden received a dream revelation from Lady Wei and found traces of the Nine-Bend Pool south of the altar. By the Jingyun era (710–711 CE) of Emperor Ruizong of Tang, the court dispatched the Daoist priest Ye Shanxin to conduct rituals at the site with embroidered banners and floral offerings. A temple named Dongling Guan was built west of the altar, staffed by seven resident female priests. Emperor Xuanzong of Tang later frequently held ceremonies here, and it was said that during each ritual, supernatural phenomena occurred—winds and rains arose, celestial flutes played, and those with impure hearts would be warned by the roars of snakes and tigers.

Flower Maiden often received divine messages. Once, detecting an unearthly fragrance drifting from the west, she knew it was time to restore the ancient site at Well Mountain. When she stayed overnight by the cave entrance, she frequently heard the echoing tones of ritual chimes, as though immortal beings still dwelled in this long-abandoned sacred ground. These repeated miraculous signs confirmed that this was indeed a place of profound spiritual connection.

This passage records the miraculous deeds of several Tang dynasty female Daoist practitioners, primarily recounting the stories of Huagu (an honorific title for accomplished female Daoists) and Jiao Jingzhen.

While cultivating the Dao in the mountains, Huagu discovered the ruins of an ancient altar and built a dwelling there. Strange phenomena often occurred nearby: if woodcutters behaved impurely, they would encounter eerie incidents, and wounded wild elephants would come to her seeking healing. Later, on every fasting day, the elephants would bring lotus roots in their mouths as offerings to her. In the ninth year of the Kaiyuan era (721 CE), Huagu sensed her impending yuhua (the Daoist term for the death of an enlightened being, meaning "ascension like a feather"). She instructed her disciples not to nail her coffin shut but to cover it only with red silk. The next day, she passed away without illness, her body emitting a wondrous fragrance. During her burial, thunder rumbled, and a hole the size of an egg was blasted through the red silk—only her robes, bedding, and a wooden tablet remained in the coffin. On each anniversary of her death, wind and clouds would surge into her chamber. Even Emperor Xuanzong of Tang was astonished upon hearing of this and ordered the event to be recorded in the annals of immortals.

In the twenty-eighth year of the Kaiyuan era (740 CE), auspicious omens appeared during an official ceremony: a white deer vanished before Huagu’s tomb, and multicolored celestial maidens gathered at the altar. Local officials erected a stele to commemorate these events. In the eighth year of the Tianbao era (749 CE), records mention the ascension of Lady Wei (a renowned female immortal from the Western Jin dynasty), who guided two female Daoists to safeguard the incense offerings. In the third year of the Dali era (768 CE), the calligrapher Yan Zhenqing, serving as prefect of Fuzhou, found the immortal altar in disrepair. He arranged for Daoists to reside there and maintain it, personally composing an inscription to document these supernatural occurrences.

Another account tells of the female Daoist Jiao Jingzhen, who, during meditation, was led to Mount Fangzhang (a legendary immortal mountain in the Eastern Sea). There, she encountered two celestial maidens who told her: "If you wish to become a zhen guan (an official post in the immortal realm), you must seek an audience with the Azure Lad of Eastern Florescence (Donghua Qingtong Jun, an important Daoist immortal)."

This scripture recounts the stories of two Daoist practitioners:

The first part tells of Sima Chengzhen (a renowned Tang dynasty Daoist). After receiving the Daoist methods of the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor) from a Daoist lord, Sima returned to the mortal world to continue his cultivation. Later, a practitioner named Xue Jichang came seeking instruction and soon attained the Dao, ascending to heaven. This ascended practitioner once descended to tell Xue: "Your mastery of the Dao has surpassed that of Tao Hongjing (the famous Southern Dynasties Daoist known as Huayang Hermit, who served as Director of Waterways). You are destined to become a perfected being (Zhenren) in the Donghua Shangqing celestial realm (the Shangqing heaven among Daoism's thirty-six heavens)."

The second part recounts the legendary story of female Daoist Wang Fajin. A native of Linjin County in Jianzhou, she showed an innate affinity for Daoism from childhood, often playing in ancient Daoist temples while maintaining reverent respect for the divine statues. In her early teens, she encountered a wandering female Daoist. Seeing her genuine devotion, her parents entrusted her to the nun's guidance. Wang received the Zhengyi (Orthodox Unity) school's longevity talismans (Fulu used for extending life) and thereafter devoted herself to cultivation, maintaining vegetarian fasts and precepts while sustaining herself on cypress leaves.

During a severe famine when corpses littered the land, two azure-clad celestial youths descended with a decree from the Heavenly Emperor: "Because you possess innate immortal bones and cultivate with sincere heart, you are summoned to serve in the Jade Capital (the highest Daoist celestial realm)." Wang immediately ascended to heaven. The Heavenly Emperor presented her with jade cups containing celestial dew and instructed: "Human incarnation is rare to obtain, and birth in the Central Land (civilized regions) is difficult to achieve. Heaven and earth nurture humanity with the Five Grains, yet people show no gratitude—wasting food while neglecting farming and weaving, leaving peasants and weavers to toil without sustenance. Mountain deities and underworld officials have reported these offenses. Though severe punishment was warranted, the Supreme Dao Ancestor (Daoism's highest deity), in his compassion, could not bear to let the wicked bring suffering upon the virtuous."

Through these two practitioners' experiences, the text expounds Daoist ethical values of cherishing food and showing compassion for farmers, while teaching that sincere cultivation can lead to recognition by celestial beings.

You remain unaware of the root cause of your transgressions, with no path for repentance or liberation, left only to suffer in vain. Now chosen as an attendant of the Supreme, you are destined to serve in the celestial realms. But first, you must descend to the mortal world with this admonition:

Make the people understand the vital importance of repenting their sins—cherish sericulture and farming, honor agricultural labor, and value the five grains and all fruits. Know that the great Dao nourishes all beings, and the generous earth fosters all things. Devote yourselves sincerely to the orthodox path and revere the divine. In daily life, never take water and fire for granted, nor disdain them; practice frugality and restraint in food and clothing. Those who heed these teachings shall receive heaven and earth's protection and the gods' guardianship—with favorable weather and peace for home and nation. This also accumulates hidden virtue (referring to merit accrued unseen).

Thereupon, the celestial maidens were commanded to open the jeweled casket of Langji and retrieve a scroll titled Lingbao Qingzhai Jiao Xie Tiandi Fa (The Lingbao Method of Purification, Ritual Offerings, and Gratitude to Heaven and Earth), instructing that this method be transmitted to the world. The practice is as follows: People may establish a purification altar in a clean space, performing biannual rites of repentance and gratitude—in spring to pray for abundant harvests, and in autumn to give thanks for the Dao's blessings. Observing this for one year erases past transgressions, and the gods of grain and silkworms will bestow prosperity. It was also foretold that in the Year of the Dragon and Tiger (a significant time in Daoist cosmology), the summons would come again.

Subsequently, a blue-robed youth escorted him home, where he found three months had passed in the mortal realm. This scripture survives today as Lingbao Qingzhai Gao Xie Tiandi Fa. Its rituals are simple, largely resembling the Lingbao Natural Purification Method. However, those who disrespect ritual implements or participate without sincerity risk summoning storms to destroy the altar and thunderbolts to shatter the sacred tools. Thus, the people of the Three Rivers and Lianghan regions practice it devoutly year after year—even the dullest and roughest among them tremble with reverence when performing the rites.

In areas stricken by locusts, droughts, or floods, collective sincere practice of this method—with incense offerings and prayers—ensures responses by dawn or dusk. The contrast between the faithful and the skeptical soon becomes stark. In the south, it is called "Qingzhai" (Pure Purification), while in Shu it is known as "Tiangong Zhai" (Celestial Merit Purification), though their essence is identical. Records state that Master Fajin ascended on cloud and crane in the 11th year of Emperor Xuanzong's Tianbao era (the Renchen Year), fulfilling the prophecy of the "Dragon-Tiger Destiny."

Fei Miaoxing was the wife of Celestial Master (Tianshi) Sun Zhiliang during the Tang Dynasty. In the seventh year of Emperor Xuanzong's Tianbao era (748 CE), Celestial Master Sun petitioned to establish a Daoist temple where seven female Daoist priests would be ordained, with a dedicated hall honoring Fei Miaoxing. The temple fell into disrepair during the turmoil of the Five Dynasties period but was restored in the early Song Dynasty, though it was subsequently occupied by male priests. Later, statues of both Celestial Master Sun and Fei Miaoxing were enshrined there. This temple, named "Zhenfu Guan" (True Blessing Temple), was located in Fengxin County under the jurisdiction of Longxing Prefecture.

Gou Xiangu was a native of Changsha who took monastic vows and practiced Daoism on Mount Heng. Even in her eighties, she retained the youthful appearance of a maiden. For over a decade, she devoted herself to spiritual cultivation near the immortal altar of Lady Wei (a renowned Daoist female immortal) on the southern peak, maintaining the incense offerings alone. Though the area around the altar was frequented by tigers and wolves—forcing ordinary visitors to travel armed and in groups—Xiangu lived there fearlessly. Years later, a blue bird (resembling a turtledove with a red crest and long tail) appeared and said to her: "I am a messenger sent by Lady Wei. Seeing your sincere and diligent practice, I have come to accompany you." Later, the bird further revealed: "The Queen Mother of the West (Xi Wangmu) shares your surname, Gou. She is your ancestral matriarch. Because of your devoted cultivation, a true immortal official will descend to impart teachings—but the time is not yet ripe. You must persevere."

This blue bird could predict visitors' names and arrival dates, with each prophecy proving accurate. It also informed Xiangu: "Mount Gou in Henan is where the Queen Mother of the West attained the Dao—it is the mountain of your ancestral homeland." One day, the bird warned: "Tonight, violent men will come, but do not fear." That evening, a dozen armed intruders carrying torches and swords stormed in, yet Xiangu on her bed became invisibly concealed. After leaving, the assailants attempted to topple Lady Wei's altar—a massive square boulder that normally swayed when pushed by a single person. But that night, despite their combined efforts, it remained immovable. A thunderous roar shook the mountain, sending the terrified men fleeing in panic. By dawn, nine had been killed by tigers, sparing only the ringleader who had instigated the altar's desecration. The altar stood unharmed, and Xiangu emerged unscathed.

Over a year later, the blue bird instructed Xiangu to relocate for further cultivation.

When this cultivator moved to Hunan, a spiritual bird constantly followed him, though no one else could ever understand the bird's speech. When Tang dynasty chancellor Zheng Tian (posthumously titled Duke Wenzhao) was transferred from the Hanlin Academy to serve as Prefect of Wuzhou, he once sought this cultivator as his teacher. The cultivator told Zheng Tian: "The world will soon face many calamities—this mortal realm is no place to linger. I shall retire to Jiuyi Mountain in seclusion." Having said this, he departed.

Another cultivator named Wang Baoyi served as Military Marshal under Jingnan Military Commissioner Gao Conghui. His daughter had abstained from meat since childhood and could recite the Huangting Jing (Scripture of the Yellow Court) by age five. Upon reaching adulthood, she frequently dreamed of crossing waters and climbing mountains to behold golden and silver palaces—none other than the legendary Mount Fangzhang among the immortal isles. Among dozens of female immortals there, one who called herself Magu (Immortal Maiden Ma) bonded with her as sworn sisters and taught her pipa lute playing. Thereafter they met almost nightly in dreams, and within a year she mastered over a hundred celestial melodies. The most remarkable was a tune called "Single Finger Shang Mode," playable with just one finger.

Later, she dreamed of Magu saying: "I shall soon come to fetch you." The next day, auspicious clouds, celestial cranes and heavenly music suddenly manifested in the courtyard, whereupon the young lady peacefully departed from this world in this divine spectacle, achieving yuhua (feathery metamorphosis) to ascend as an immortal.

(Note: Jiuyi Mountain is a sacred Daoist site; Huangting Jing is a key Daoist scripture; Mount Fangzhang is one of the Three Divine Mountains of the Eastern Sea in legend; Magu is a renowned female immortal; "yuhua" refers to the process where adepts physically ascend to immortality)

The story of the Bright Star Jade Maiden goes like this: She cultivated on Mount Hua, drinking jade nectar in her practice until she achieved ascension in broad daylight. At the mountain's summit stands a giant stone turtle covering several acres of land, standing about three ren tall (approximately 5-6 meters). Beside it are steps leading to its back, where the Jade Maiden Temple was built. Before the temple lies a pool formed by five stones called the "Jade Maiden's Hair-Washing Basin" - its emerald-green waters remain mysteriously constant, neither overflowing during rains nor diminishing in droughts. Inside the temple is also enshrined a jade-carved horse.

The tale of the River Goddesses recounts two divine maidens frolicking by the Han River when they encountered Zheng Jiaofu. Enchanted, Zheng disregarded his servant's warnings and approached them. Using tangerines and pomelos as metaphors, he requested their jade pendants, to which the goddesses responded in kind before bestowing them. Yet after walking merely a few dozen steps, Zheng discovered the pendants had miraculously vanished from his robe, and the goddesses had disappeared without trace. This became the origin of the Book of Songs' verse: "By the Han River roam maidens divine, but to pursue them is vain."

The Mysterious Lady of the Great Void, originally named Zhuan He, lost her father young. A fortune-teller predicted both she and her mother would die young. Profoundly awakened to life's brevity, she believed only Daoist cultivation could prolong it. Seeking enlightened masters, she devoted herself to practice and mastered the methods of Master Jade (an ancient immortal). After years of cultivation, she gained marvelous abilities: walking through water without wetting her clothes, standing barefoot on ice in winter with unchanged complexion while maintaining body warmth for days, and even instantly relocating entire government buildings to different locations - all appearing completely unchanged.

This scripture records the miraculous deeds of several Daoist immortals:

Bai Shanfu, a native of Yongzhou, cultivated Daoist arts on Mount Hua for over two hundred years, maintaining youthful appearance through ingesting elixirs. He possessed the ability to foresee the future and discern the merits and faults of family lineages. When encountering his aged and ailing niece, he bestowed upon her an immortal elixir. The seventy-year-old woman, after taking the medicine, miraculously regained her youth, her complexion becoming peach-blossom radiant. Later, people witnessed this woman chastising a white-haired elder in the eastern part of Xihe City—upon inquiry, it was revealed to be her seventy-year-old son who had refused the elixir and thus aged, while she herself had reached one hundred and ten years. Eventually, she too entered Mount Hua to practice the Dao.

Yuan Ke, a handsome man from Jiyin County, was sought after by many families wishing to wed their daughters to him, yet he never married. Legend says his wife was actually a divine maiden. Yuan Ke often gathered five-colored fragrant herbs, which were likely ingredients for elixir preparation.

These stories demonstrate the supernatural abilities Daoist practitioners attained through elixir consumption: freely altering objects' sizes, exhaling and inhaling flames, shape-shifting, and reviving the dead. Bai Shanfu's niece not only recovered from illness but also reversed aging, illustrating the elixirs' power to prolong life and restore youth. Ultimately, Bai Shanfu achieved the highest Daoist accomplishment—ascending to immortality in broad daylight.

This records the miraculous deeds of several ancient women who attained the Dao:

In Jiyin Commandery grew a magical fragrant herb that bore fruit only once every few decades. When a traveler picked it, multicolored moths suddenly flew down and alighted on the plant. The traveler kept these moths in cloth, where they transformed into silkworms. While raising them, a woman visited at night claiming to be his wife and helped tend the silkworms. They fed the worms with the magical herb, eventually harvesting one hundred twenty cocoons—each as large as a jar. Unwinding a single cocoon took sixty days, after which both the woman and silkworms vanished without trace. Locals built a Silkworm Shrine to honor them.

The wife of Cheng Wei, a palace guard during the Han dynasty, was a Daoist adept with supernatural powers. Once when Cheng accompanied the emperor but lacked proper attire, she instantly produced two bolts of fine silk. When Cheng repeatedly failed at alchemical experiments, she took a packet of medicinal powder, mixed it with mercury, and transformed it into silver. Yet she declared Cheng wasn't destined to learn this art, eventually departing through corpse-liberation (shijie, the Daoist method of transcendence where adepts shed their physical form).

Zhang Jiangzi was sister to Zhang Ji—a general under Dong Zhuo in late Eastern Han—from western Sichuan. After attaining the Dao, she resided in the eastern wing of the Moving Lodges (Yiqian Guan), a celestial abode in Daoist paradise.

Li Huigu, a native of Qi, married Xiahou Xuan, the renowned Wei dynasty scholar executed by Sima Zhao alongside Li Feng. Having attained the Dao, she too dwelled in the eastern wing of the Moving Lodges, though historical accounts raise questions about her background.

Shi Shunü hailed from Shanyang, daughter of Shi Ji—cavalry general under Sun Hao of Wu. She likewise achieved transcendence and lived in the Moving Lodges' eastern wing, though records may inaccurately attribute her origin to her husband's hometown.

Zheng Tiansheng's mother, Deng Zhi (courtesy name Bomiao, from Xinye in Nanyang, served as General of Chariots and Cavalry under Liu Shan of Shu Han, later died repentant after shooting a mother ape holding its baby), attained the Dao and now resides in the eastern chamber of Yiqianguan (Migration Lodge). As for Zheng Tiansheng's mother, née Zheng, her exact lineage remains unverifiable.

Regarding the female perfected (a Daoist honorific for immortalized women) known as Wen, behind Mount Lu's Qingxia Abbey stands a massive rock called "Yellow Dragon." Legend says Wen ascended to heaven astride this yellow dragon, hence the rock's name. There remains an Ascension Platform marking her departure, though her exact era, full name, and deeds remain unclear. Some say she was named Hui Tong from the Jin dynasty.

Pei Yuanjing (Daoist name Yuanjing) was the daughter of Pei Sheng, magistrate of Gou County, and wife of Li Yan, assistant magistrate of Hu County. Exceptionally bright from childhood, she memorized classics effortlessly when her mother taught her poetry. At fifteen (coming of age), she rejected feminine adornments, wholly devoted to Daoist practice, requesting her parents provide a quiet chamber for cultivation. Being Daoist devotees themselves, they consented, allowing her daily incense offerings before Daoist images. When they sent maids to accompany her, she refused. Strangely, during solitude she seemed conversant with unseen companions—her parents spied but saw no one, and she remained silent when questioned. Maintaining austere purity, she observed strict propriety even with family.

At twenty, when her father arranged marriage to Li Yan, she vehemently objected, desiring only monastic life. Her parents dissuaded her: "A woman's destiny lies in marriage—this is ritual propriety. The time must not be missed, nor rites disobeyed. Choosing monastic life would leave you without support." They cited the precedent of Lady Wei of Nanyue (the renowned female immortal Wei Huacun) who married before achieving immortality. Compelled into the Li household, she fulfilled wifely duties but within a month told Li Yan: "My true path is Daoist practice. The deities forbid me to remain your wife—release me to take vows." Li Yan, himself drawn to the Dao, was astonished.

Later, Li Yan noticed his wife's solitary cultivation chamber often echoed with nighttime laughter. Peering through a wall crevice, he saw the room ablaze with unearthly radiance, filled with divine fragrance. Two stunning immortal maidens—seventeen or eighteen, with phoenix chignons and rainbow robes—attended by several cloud-coiffed, colorfully dressed handmaidens, were conversing merrily with Yuanjing. Startled, Li Yan withdrew. At dawn when questioned, Yuanjing realized concealment was impossible...

Yuánjìng (the celestial maiden) said to Lǐ Yán: "Indeed this is true—it was the immortal maidens of Mount Kunlun coming to visit me. You must never try to peek, or the Divine Guardians (Daoist protector deities) may punish you. Our karmic bond is shallow, merely a temporary meeting in the mortal realm. The immortals are also concerned that you lack an heir. When the true immortals descend again, I shall plead on your behalf." Later, one evening, a heavenly maiden descended to Lǐ Yán's home. After a year, she brought a baby boy, saying: "This is your son. Yuánjìng must now depart." Three days later, auspicious clouds gathered as immortal maidens played celestial music. A white phoenix carried Yuánjìng northwestward, ascending into the heavens.

Qī Xiāoyáo (Daoist name) was from Nángōng in Jìzhōu. Her father taught for a living. From her teens, Xiāoyáo possessed a serene temperament, disdaining trivial amusements while single-mindedly pursuing the Dao. Knowing her aspirations, her parents often performed good deeds to accumulate virtue (De). When her father tried teaching her the "Admonitions for Women," she dismissed it as "worldly conventions," instead devoting herself to Daoist scriptures like the Laozi. At marriageable age, matchmakers came proposing matches, but all deemed the arrangements inauspicious. At twenty, her parents married her to Kuǎi Xún, a local farming family.

Her in-laws were harsh, scolding her for neglecting silkworms and fieldwork. Yet Xiāoyáo maintained dawn-to-dusk purification rituals (zhaijiao), utterly indifferent to household duties. After repeated reprimands from Kuǎi Xún, she begged to return to her parents—only to be forced back. Declaring herself unfit for worldly life, she requested solitary quarters to cultivate the Dao while supporting her in-laws. With mixed skepticism, the family confined her alone. Sustained only by scented water, she composed verses during meditation: "Laughing at seas transformed to mulberry fields / Bidding immortals farewell at the Queen Mother's feast. / After millennia ascending the ninefold heavens / Still I'll recall mortal bonds."

Kuǎi's household and neighbors thought her mad. At night, voices echoed from her room, yet at dawn she sat alone in stillness. Three mornings later, thunderous cracks shook the house—only her empty clothes and shoes remained. Gazing upward, they saw radiant clouds with singing phoenixes, celestial music, and Xiāoyáo clearly visible amid immortals upon a cloud chariot adorned with banners.

He Xiangu was a native of Zengcheng County in Guangzhou, and her father was named He Tai. During the reign of Empress Wu Zetian in the Tang Dynasty, she lived by the Yunmu (Mica) Stream. At the age of fourteen, she dreamed of an immortal who taught her that consuming mica powder could make her body light as a swallow and grant eternal life. From then on, she began taking it daily and vowed never to marry. She often moved through the mountains with swift ease, leaving at dawn and returning by dusk with wild fruits for her mother. Eventually, she stopped eating grains altogether, and her speech became extraordinary. When Empress Wu sent envoys to summon her to the palace, she mysteriously disappeared en route. Records from the Huixian Temple in Guangzhou state that He Xiangu once resided there in spiritual cultivation, sustaining herself on mica. During the Jinglong era of Emperor Zhongzong, she achieved celestial ascension in broad daylight. In the ninth year of Tianbao under Emperor Xuanzong, during a purification ritual (zhaijiao) at the Duxu Temple, multicolored auspicious clouds suddenly rose from the Magu Altar, and the crowd witnessed an immortal maiden gracefully descending. Taoist priest Cai Tianyi recognized her as He Xiangu. Later, during the Dali era of Emperor Daizong, she manifested again at the Small Stone Tower, an event reported to the imperial court by Guangzhou governor Gao Yun.

Xie Ziran was a female Taoist adept from Huayang in Sichuan, gifted with innate wisdom and devoted to spiritual practice from childhood. When her master showed her the Huanglao Xianjing (Yellow Emperor-Laozi Immortal Scripture), she grasped its contents as if having studied it before, and could recite it perfectly upon second reading. As she matured, her spirit grew luminous and refined, with extraordinary eloquence. Skilled in qin music, chess, calligraphy and painting, she wrote elegant prose and often disdained the character of Zhuo Wenjun. During devout practice, she regularly paid homage to the Queen Mother of the West (Xiwangmu) and the immortal Magu, admiring the virtuous conduct of Lady Wei of Southern Peak. At forty, she began wandering across the land, visiting all thirty-six Jinglu (Taoist meditation huts) and twenty-four administrative districts (zhi) across Qingcheng Mountain, Damian Mountain, and Emei Mountain. Leaving Sichuan, she traveled through Chang'an and Luoyang to the Jianghuai region, paying respects at every famous immortal grotto and spiritually potent sacred site. Hearing of the profound cultivation methods of Sima Chengzhen at Yuxiao Peak on Mount Tiantai, she journeyed there to become his disciple. For three years she practiced under him, dwelling in mountain wildernesses, gathering firewood daily to cook for her master while persistently offering fragrant fruits in sincere pursuit of wisdom. Deeply moved by her unwavering dedication, Sima Chengzhen said: "My virtue (De) is shallow—how could I deserve such devotion? What is it you truly seek?" Xie Ziran replied: "I've come ten thousand li to study under you solely to attain the Dao that transcends this dusty world."

This account narrates the spiritual journey of a female Daoist practitioner named Ziran (Nature). As a female adept (nüzhen), she studied under her master Sima Chengzhen, yet found the transmission of female cultivation methods scarce. Fearing the disclosure of celestial secrets, she practiced in silent devotion. After years of cultivation, she lamented her failure to receive the true transmission, attributing it perhaps to the will of Heaven.

Whenever she ascended the Jade Empyrean Peak, she could glimpse the distant Penglai Immortal Isle (the legendary paradise beyond the eastern seas) and felt there were no masters left in the mortal realm who could guide her further. Thus, she bid farewell to Sima Chengzhen, relinquished all worldly possessions, and set adrift into the ocean with nothing but a straw mat. A merchant ship from Silla (ancient Korea) discovered and rescued her.

During their voyage, they encountered wondrous phenomena: the sea shifted colors—from emerald green to ink-black, then to powdery white, pearlescent, and finally sulfur-yellow. Blown by the wind, their ship reached a sulfur-yellow mountain where all flora, fauna, and even birds bore the same golden hue. The merchants abandoned their cargo to load the mountain’s sulfur stones instead.

After over a month at sea, they faced a colossal whale (ancients mistook its spouting for "raising its mane") and witnessed various oceanic spirits and marvels. Ziran burned incense and prayed to Penglai. Suddenly, they arrived at an immortal mountain brimming with eternal spring. While others explored the peak, Ziran alone encountered several Daoist adepts (xiudao zhi ren). Their attendants in azure robes, trees that chimed like metal and stone, fragrant blossoms of unearthly scent, and a courtyard teeming with divine creatures—rainbow-feathered luan birds, white cranes, azure pheasants, and multicolored dogs—revealed their celestial nature. Among them stood a dignified figure crowned with floral headdress and draped in celestial robes (xiaren zhi fushi), likely the immortal she had sought.

A woman in blue robes introduced Xie Ziran (a female Daoist immortal), saying she wished to seek a master at Penglai Immortal Isle to learn methods of world-transcendence. A Daoist priest smiled and told her: "Penglai lies beyond the Weak Waters (mythical immortal river) three hundred thousand li away—no boat can cross unless one has the ability to ascend through flight. Sima Chengzhen of Tiantai Mountain (a renowned Tang dynasty Daoist), whose name is recorded in the immortal registers and who dwells at Chicheng Mountain, is your true destined teacher." Just as Xie Ziran prepared to return, a sudden wind arose. Hearing boatmen urging passengers to board while the favorable wind lasted, she embarked—only to be blown off course for three days, returning instead to the shores of Taizhou. Delighted, she journeyed again to Tiantai Mountain, confessing the incident to Sima Chengzhen with apologies. Sima replied that after selecting an auspicious day, he would establish an altar to transmit the Daoist methods, later initiating her into the Shangqing (Highest Clarity) tradition.

Xie Ziran returned to practice at Golden Spring Mountain in Nanchong County, Guozhou (Sichuan), where on the sixteenth day of the tenth lunar month during Emperor Dezong's Zhenyuan era (794 CE), the Supreme Lord Lao summoned her for a daylight ascension. Regional commander Wei Gao reported this event to the court. Legend states that before ascending, Xie inscribed a wall message urging relatives not to grieve but to cultivate virtue (De), maintain purification rituals (Zhaijiao), and recite Daoist scriptures—promising reunion in the immortal realms after a hundred generations. Three days post-ascension, she descended again to describe celestial realms to prefect Li Jian: "The highest jade hall houses Lao Jun, its walls inscribed in gold with immortals' names, their mortal identities noted in vermilion." Explaining her return was to prove immortals' reality, she then ascended permanently. The court issued an edict praising her, and the Purple Clarity Perfected One confirmed Xie's new rank as Perfected of the Eastern Extremes (a high immortal title).

Lady Wang, descendant of Jin dynasty calligrapher Wang Xizhi, married Xie Liangbi, a jinshi-degree holder. From childhood devoted to Daoism, she often recited the Huangting Jing (Yellow Court Classic). When Xie entered court service, illness prevented Lady Wang from accompanying him, and her condition worsened. At that time, Celestial Master (Tianshi) Wu [possibly Wu Yun]...

This passage documents the spiritual cultivation of two female Daoist practitioners during the Tang Dynasty.

The first part recounts the journey of a woman surnamed Wang. After suffering from severe illness for nearly a decade, she sought healing from a Celestial Master (Tianshi, a high-ranking Daoist priest) and was cured by drinking talisman-infused water. Filled with gratitude, she took the Celestial Master as her teacher, received Daoist ordination certificates (fulu), and devoted herself to rigorous cultivation. Living in solitary stillness, she abstained from grains and practiced Qi absorption techniques until her body became increasingly light, with her dwelling often filled with mysterious fragrances and auspicious clouds. Before passing, she confessed to her maid: having begun cultivation relatively late, she still harbored unresolved worldly attachments like jealousy, and would need to continue refining her form through "posthumous refinement in yin realms" (a Daoist liberation technique called shijie). She instructed her family to enshrine her body in a cypress-wood canopy outdoors. Twenty years later, tomb robbers discovered her corpse astonishingly light as an empty shell, with a fissure on the right rib—precisely what Daoism describes as the "cicada molting" phenomenon of transcendence.

The second part narrates the story of aristocratic cultivators Cai Xunzhen and Li Tengkong. Cai was the daughter of a vice-minister, while Li was the daughter of Prime Minister Li Linfu. Despite their privileged backgrounds, both women yearned for the Dao from childhood. During Emperor Dezong's Zhenyuan era (785-805), they traveled together to Mount Lu for spiritual practice. Cai Xunzhen resided east of Five Elders Peak, south of Yongzhen Grotto-Heaven's Screen Mountain Fold, while Li Tengkong dwelled beneath Lingyun Peak north of the same formation.

The text cites the Southern Sacred Mountain Lady (a Daoist female immortal), who taught that the highest attainment was daytime ascension, while secondary achievement came through liberation via corpse-transformation (shijie). These accounts illuminate Tang-era women's cultivation methods and the Daoist belief in transcendence through bodily liberation.

This passage records the stories of two Daoist immortals. The first part describes practitioners of Yongzhen Cave: Amidst the scenic mountains and streams, virtuous cultivators often resided, using elixirs and fulu (talismans and registers) to heal the common people, who relied on them far and wide. During the Three Origin Festivals (Shangyuan, Zhongyuan, and Xiayuan) and Eight Solar Terms (beginning with the Spring Equinox), these practitioners would gather at Yongzhen Cave to exchange Daoist teachings. Xu Hun, the governor of Jiujiang, reported their virtues to the imperial court, earning the respect of Emperor Dezong of Tang. After the cultivators achieved feathered transformation (the Daoist term for death), their disciples buried their belongings at their former residence, where locals offered annual sacrifices. When Xu Hun entered the court, coinciding with the death of Empress Zhaode, he proposed converting the former dwellings of two female adepts (nüzhen) into Daoist temples in her memory. Thus, the imperial decree transformed Yongzhen Cave into Xunzhen Abbey, while the residence of another practitioner, Tengkong, became Zhaode Abbey. The text also cites a poem by Li Bai praising the noble character of this official's daughter who pursued the immortal path.

The second part recounts Lu Qi's miraculous encounter with an immortal: In his youth, Lu Qi shared an abandoned house with an elderly woman named Ma Ao. One day, he saw an ornate carriage stop at Ma Ao's door, inside which sat a celestial maiden of fifteen or sixteen. Three days later, Lu Qi witnessed a magnificent tower descending from the sky, revealing the same maiden. Seven days after that, the maiden instructed Ma Ao to give Lu Qi two elixir pills, which when planted instantly grew into two giant gourds. Entering their respective gourds, they ascended on wind and clouds to the highest heavens. The maiden informed Lu Qi they were eighty thousand li from Luoyang and guided him through a crystal palace. Identifying herself as Lady Taiyin (a Daoist immortal title), she offered Lu Qi three choices: remain immortal in the celestial palace, become an earthly immortal (dixian) with occasional visits, or return to the mortal world as a chancellor. Lu Qi chose immortality, prompting Lady Taiyin to petition the Heavenly Emperor. Soon, a red-robed envoy arrived with the celestial decree. This story exemplifies the compassionate deeds of Daoist practitioners and the classic motif of mortals encountering immortals, featuring distinctly Daoist imagery like gourd ascension and crystal palaces.

In the story of Lu Qi, the Lady of the Great Yin asked whether he wished to remain in the celestial realm as an earthly immortal or return to the human world to become a prime minister. Lu Qi chose the position of prime minister. Seeing his greed for worldly power, the Lady of the Great Yin's expression darkened immediately, and she instructed the immortal Ma Po to push him back into the gourd and return him to his original place. When Lu Qi arrived back at his old residence, he found only his dusty bed as before—the gourd and Ma Po had vanished without a trace. (This passage illustrates how the female immortal Ma Po used her divine powers to enlighten a mortal. Unfortunately, Lu Qi's attachment to worldly wealth and status caused him to miss his chance at immortality.)

Regarding the deeds of Lu Meiniang: During the reign of Emperor Shunzong of the Tang Dynasty, a woman named Lu Meiniang was presented as a tribute from the southern coast. She claimed to be a descendant of a northern Daoist patriarch. From childhood, she displayed extraordinary intelligence and was skilled in exquisite craftsmanship. She could embroider the entire Lotus Sutra on a single foot of silk, with characters as small as millet grains. She also crafted a five-tiered parasol of flying immortals from a single silk thread, embroidered with scenes of the Ten Continents and Three Islands—celestial realms in Daoist cosmology. She ate only two or three small portions of sesame rice daily. Emperor Xianzong admired her brilliance and gifted her a golden phoenix bracelet to wear on her wrist. Learning that she did not wish to remain in the palace, he allowed her to become a Daoist nun, bestowing upon her the title "Master of Carefree Wandering" (Xiaoyao Dashi), and sent her back to the southern coast. Later, when she passed away, her chamber was filled with an extraordinary fragrance. When her disciples prepared for burial, they found the coffin surprisingly light. Upon opening it, they discovered only a pair of lotus-root shoes inside. Afterward, people reported seeing her riding a purple cloud over the sea. The recluse Li Xiangxian of Mount Luofu once wrote a biography titled The Life of Lu Xiaoyao.

As for the legend of Wu Cailuan: In the late Taihe era of Emperor Wenzong of the Tang Dynasty, a scholar named Wen Xiao wandered to Zhongling Prefecture. Gentle in temperament and devoted to Daoist cultivation, he befriended the Daoist priest Liu Xiqian of the Purple Ultimate Palace (Ziji Gong) and resided in the temple for three or four years. The Youwei Temple in the western mountains of Zhongling was the site where the Perfected Lord Xu Xun (one of the Four Great Celestial Masters of Daoism) ascended to immortality. Every year on the Mid-Autumn Festival, the anniversary of his ascension, devotees would travel great distances to pay homage, creating a grand spectacle. During his visit to the temple, Wen Xiao encountered a female singer whose lyrics transcended the mundane—strangely, they included the phrase "Wen Xiao and Cailuan." Startled, Wen Xiao realized this might be a celestial sign, as the singer had uttered his own name. (The following passage suggests this singer may have been the immortal maiden Wu Cailuan.)

This passage recounts a mystical encounter between an immortal and a mortal:

Near the Hongya Altar (a Daoist cultivation site) lived a woman dressed in blue-green robes, rumored to be an immortal. A man named Xiao Wenxiao secretly observed her. One night during the fourth watch (1-3 AM), after bidding farewell to several companions, the woman alone carried a lantern through a pine forest path preparing to ascend the mountain. Xiao stealthily followed until the candle nearly burned out, when suddenly dozens of immortal children appeared bearing pine torches to greet her. Noticing Xiao, the woman exclaimed in surprise: "Aren't you Wenxiao?"

She led Xiao to the mountain summit where lavish furnishings included a golden incense burner. Two celestial maidens arrived holding registers recording human misfortunes, mentioning an incident where river waves had accidentally harmed women and children. The blue-robed woman angrily rebuked them: "How can you casually say 'accidental harm'? Infants' fragile bodies cannot withstand waves—it's not that we wouldn't save them, but truly beyond our power." When Xiao pressed for details, she refused to disclose celestial secrets, warning such revelations would invite calamity.

Suddenly heaven and earth darkened as violent storms erupted. The woman hastily straightened her attire and prostrated in repentance. Moments later, an immortal child proclaimed a celestial decree: "Wu Cailuan (the woman's name) shall be demoted to twelve years as a mortal's wife for leaking heavenly secrets." She was revealed to be the daughter of Wu Meng (a renowned Daoist recorded in Jin Dynasty histories) from Yuzhang, who had overseen the underworld's population registers for six centuries. Weeping, she descended the mountain with Xiao to marry, settling near present-day Nanchang. Only then did Xiao learn her true identity—her celestial punishment ultimately helped free him from worldly suffering.

(Note: "Underworld registers" refer to ledgers recording human life/death fortunes; "demotion" signifies an immortal's punishment through mortal incarnation for transgressions.)

Xiao Chu lived in such poverty that he could barely sustain himself, so he made a living by copying Sun Mian's Tang Rhymes to sell. His brush moved with astonishing speed—each completed copy fetched five strings of coins, and when the money ran out, he would copy another. This went on for ten years until the second year of Emperor Wuzong's Huichang era (842 CE), when he gradually gained recognition. Later, he and Xiao Qian moved to Zouju Village near Yuewang Mountain in Xinwu County, where the couple taught dozens of children. One night, they suddenly heard two tigers roaring outside their courtyard, and by dawn, the couple had vanished. That morning, a woodcutter saw them riding a tiger each, galloping like the wind over the mountain ridge and disappearing into the distance.

The Legend of Du Lanxiang:

A fisherman by the Xiang River once found a three-year-old girl by Dongting Lake and raised her for over a decade. The girl was extraordinary from birth, and one day, a blue-robed immortal youth descended from the heavens to escort her back to the celestial realm. Before leaving, she told her foster father, "I am the immortal maiden Du Lanxiang." Later, she manifested again at Dongting Lake, descending to the home of a Daoist practitioner named Zhang Shuo. During her first visit, she gifted him a jade slip, a jade spittoon, and a red fireproof cloth as tokens of immortality. Later, she sent a maidservant to deliver a yellow-feathered cape embroidered with qilin patterns, saying, "This is the sacred robe of the highest immortals."

The Legend of Lady Zhuge:

On Jiuhua Mountain, the wife of a woodcutter, Lady Zhuge, fell ill with a seasonal plague. After a few days, she suddenly announced to her in-laws, "Not only am I cured, but I am also about to ascend as an immortal." With that, she stepped outside and soared into the sky. Days later, she returned briefly, describing celestial palaces carved entirely of jade, windows inlaid with pearls, and curtains woven from five-colored dragon silk, where immortal maidens burned eternal incense. She had come back solely to bid farewell to her family before ascending once more—this time in a five-colored dragon chariot, escorted by celestial guardians and maidens.

The Legend of Lady Wei:

Zheng Delin of Changsha was visiting relatives in Jiangxia when, on his return journey, he lodged by Dongting Lake with a salt merchant named Wei Sheng. From his boat, Zheng spotted Wei’s daughter fishing by her window and was so enchanted that he wrote a poem on red silk:

"Slender jade hands cast a line through the window,

Reflected in autumn’s river light.

If river nymphs once gave Zheng Jiaofu their pendants,

Might you too bestow a pair of bright pearls?"

He tied the poem to her fishing hook. The maiden accepted the silk, and the next day, her boat sailed away with the favoring wind.

(Note: The phrase "bestow pendants" alludes to Biographies of Immortals, where the river goddesses gave jade pendants to Zheng Jiaofu. "Red fireproof cloth" refers to immortal fabric impervious to flames, and "yellow-feathered cape" denotes celestial robes adorned with qilin and feather motifs.)

By Dongting Lake lived a fisherman named De Lin, who witnessed a merchant ship sinking in the waters. Grieved, he composed a poem titled "Lament for the River Goddess," depicting autumn scenes of Dongting while mourning the drowned women. When he cast the poem into the water, the water deities delivered it to the Dragon Palace. The Lord of the Water Realm (chief water deity), foreseeing De Lin's future as a virtuous local official, commanded the revival of a drowned maiden surnamed Wei. At midnight, De Lin noticed ripples by his boat and rescued Lady Wei, later marrying her. Years later, De Lin indeed became magistrate of Baling County. Revisiting Dongting, he encountered the old man who had helped save Lady Wei. When she wished to visit her underwater parents, the elder guided them beneath the waves, revealing an aquatic realm mirroring the human world—save for its lack of cooked food, where only water caltrops and foxnuts were consumed.

The Daoist nun Yang Baozong's origins remain obscure, though she displayed remarkable wisdom from childhood. When marriageable age arrived, she suddenly awakened to the Dao, and her parents permitted her monastic vows. Practicing at Chongshan Abbey on Mount Lu, she swiftly attained purity through grain-abstention (bigu) cultivation, gaining widespread renown. The Southern Tang emperor summoned her to court, where palace consorts sought her Daoist teachings. Mentioning her dilapidated abbey prompted imperial patronage—the court funded its restoration under the new name "Abbey of True Wind" and bestowed upon her the purple ritual robe (designating high-ranking Daoist masters). Yang revered earlier female transcendents like Cai Xunzhen and Li Tengkong, often paying respects at their shrine in Pingfengdie. Skilled in healing with elixirs and talismans (fulu), she maintained childlike complexion into old age. Upon passing, her corpse became weightless—a sign of "corpse liberation" (shijie, a Daoist transcendence method). Chongshan Abbey, originally built during Emperor Wu of Liang's reign, had weathered dynasties before its revival under her care.

This account tells a peculiar story from the Xuanhe era of the Northern Song Dynasty. During a gathering of Imperial College students at the Ren family tavern, a woman dressed in archaic clothing suddenly appeared. Her garments were tattered, yet her skin was white as snow. Missing her left arm, she held iron clappers and sang lyrics of transcendent beauty, mentioning celestial scenes like "riding a yellow crane to the Jade Capital."

Puzzled, the crowd inquired about her identity. The woman claimed to be from the Tang Dynasty, having lost her arm during the chaos of the Five Dynasties period when bandits attacked her. She explained that the song she performed was "Fajia Daoyin" (a Daoist ritual melody for guiding divine beings), composed by Lady Cai of the Shangqing (Highest Clarity) tradition. After requesting a cup of wine, she vanished without a trace.

The text also cites Ouyang Xiu's Zizhi Tongjian, which records a historical incident: During the Five Dynasties, Lady Li, wife of Wang Ning, chose an extreme act of chastity after her husband's death. While returning home with her young son, an innkeeper grabbed her arm—an act she deemed a violation of womanly virtue. In response, she severed her own arm with an axe. The one-armed woman appearing in the tavern was likely this very Lady Li from Tang times.

The compiler suggests that throughout history, individuals demonstrating supreme loyalty, filial piety, or unyielding chastity often achieve transcendence. This anonymous one-armed woman was probably the virtuous Lady Li of the Five Dynasties, who attained immortality through her moral excellence. The story embodies the Daoist cultivation principle of "becoming an immortal through loyalty and filial piety"—where ethical refinement holds equal importance to physical alchemical practice.

The sixth volume of Supplementary Records of Immortals Through the Ages Who Embodied the Dao contains the story of two women who attained the Dao.

The Qian sisters cultivated the Dao at the Sacred Longevity Palace of Ten Thousand Years on Mount Fuyun. They recited the Huangting Jing (Yellow Court Scripture, an important Daoist classic) in the Swallow Grotto of Mount Mao. To this day, green peaches and purple calamus still grow there. The elder sister, dressed in white silk, attained the Dao and entered the grotto. By the time her younger sister arrived, the entrance had already closed. In the fifth year of the Chunhua era (994 CE) of Emperor Taizong of Song, Inspector Xiahou Jiazhen and five Daoist priests from Jianlong Temple went to perform the "casting the dragon tablet" ritual (a Daoist ceremony). That night, thunder rumbled and the grotto entrance reopened, revealing unfathomable depths. An official who ventured deep inside encountered a Daoist priest and received a wild apple. After eating it, he no longer needed food. Tian Lin left a poetic inscription in the grotto describing the clear and vibrant atmosphere of the Swallow Grotto and Dragon Pool. The poem recounts how Perfected Qian left immortal traces here—the elder sister achieved immortality while her Daoist methods remained, the younger sister returned to find the entrance closed, the white clouds still resembling flowing white robes, and the spring waters seeming to chant the Huangting Jing. The blossoming green peaches and purple calamus became celebrated tales among mortals.

Cao Wenji was originally a courtesan in Chang'an. By age four or five, she displayed remarkable literary talent, grasping the essence of texts effortlessly, leading people to suspect she had studied them in a past life. As an adult, her beauty stood out, but she excelled most in calligraphy. She would inscribe anything writable—from letters to silks and even windows—writing tens of thousands of characters daily. Known as the "Calligraphy Immortal," her skill was unmatched in the Guanzhong region. Renowned calligraphers Zhou Yue and Ma Duan praised her work highly. When her family tried teaching her music, she replied, "This is a vulgar craft—how could I enjoy it? I'd rather spend my life with brush and ink." Her fame spread widely, and many suitors competed for her hand. She declared, "Whoever wishes to marry me must first submit poetry for my selection." Hearing this, Ren Sheng of Mount Min exclaimed joyfully, "I've found my match!" His submitted verse read: "The Jade Emperor's front hall oversees the Calligraphy Immortal," comparing Cao Wenji to a celestial scribe.

This passage recounts two stories of Daoist cultivation leading to immortality.

The first story tells of a celestial maiden who oversaw heavenly texts but was banished to the mortal realm due to earthly desires. She met a scholar named Ren Sheng, who in a past life had also been an immortal. The two married and lived together for five years. At a farewell-to-spring banquet in late March, the maiden composed a poem revealing her true identity—she was originally a celestial being exiled for twenty-four years because of love. She explained that Ren Sheng was likewise a banished immortal and that their union was fated from a past life. Suddenly, celestial music sounded from the heavens, and an immortal official in red robes descended holding a jade-inscribed decree. He announced that the poet Li Changji (Li He of the Tang dynasty) had newly composed The Record of the Jade Tower, and the Heavenly Emperor summoned the maiden to inscribe the stele. The family was astonished, as Li He had lived three hundred years earlier. The maiden explained that three hundred mortal years were but a fleeting moment for immortals. Then she and Ren Sheng donned immortal robes and ascended into the sky before a crowd of thousands. The place where they had lived became known as "Scholar-Immortal Lane."

The second story recounts the tale of Immortal Maiden Zhao of Yongzhou’s Lingling County. At the age of twelve, she wandered off while picking tea with others and came upon a breathtaking mountain crag, where she met an immortal dressed in a starry crown and feathered robe (typical celestial attire). The maiden wished to stay and cultivate, but the immortal told her she was not yet ready. Instead, he took a peach from his sleeve and gave it to her, hinting that this was the beginning of her immortal destiny.

This passage recounts the miraculous experiences of a female cultivator named Immortal Maiden (Xiangu). After encountering a long-bearded immortal (Ranxian), she obtained a certain celestial fruit but could only consume half of it. The immortal told her that consuming the whole fruit would have allowed her to ascend immediately, whereas now she must remain on earth.

Upon returning home, Immortal Maiden discovered that over a month had passed in the human world. From then on, she abstained from ordinary food, sustaining herself only with fruit and water. She avoided conversation with mortals, often sitting in silent meditation. Recognizing her extraordinary nature, her family built her a bamboo tower for residence. At night, people often heard her conversing with unseen beings.

One day, her elder brother eavesdropped and witnessed Immortal Maiden speaking with the long-bearded immortal—described as wearing a star-embroidered hat and celestial robes (xingbian zhuyi). The immortal explained his delayed return was due to traveling to Pengli Marsh (modern Poyang Lake) to distribute clouds and rain, needing to cover 1,300 li with three feet of rainfall in a single night, which required summoning six disciples for assistance.

When the immortal detected the eavesdropping, he transformed into a beam of white light and flew out the window. Immortal Maiden warned her brother against spying on celestial conversations, as it could bring him misfortune. When her brother curiously asked why immortals were responsible for rainfall, she explained:

"Presently there are thousands who have achieved immortality but cannot immediately ascend to heaven. They temporarily reside in the Ten Continents and Three Islands or famous mountain grottoes. They must accumulate merit (gongde) before ascending—some administer rivers and lakes, some oversee the underworld, others manage sacred mountains. Their duties include promoting benefits, eliminating harms, healing illnesses, rescuing the distressed—all while cultivating virtue in secret. Celestial officials record these merits annually in official registers."

Immortal Maiden emphasized that immortals remain humble, never publicizing their deeds, which is why mortals rarely hear of such matters. This narrative illustrates the Daoist concept of "earthbound immortals" (dixian), demonstrating that even after achieving immortality, one must continue cultivating through worldly service to accumulate sufficient merit for final ascension.

This account documents several miraculous deeds of He Xiangu (Immortal Maiden He) from Yongzhou (modern-day Lingling, Hunan) during the Song Dynasty. When Zhou Lianfu, the departing prefect of Daozhou, passed through Lingling on his return to the capital, he encountered He Xiangu. During their gathering, an exceptionally dignified guest behaved arrogantly. Just as Zhou was about to lose his temper, the man suddenly departed. He Xiangu explained that this was an incarnation of Lü Dongbin (one of the Eight Immortals). Zhou sent attendants to pursue him, but the figure had already vanished. He Xiangu remarked that Immortal Lü could reach any destination in an instant—and as she spoke, she pointed out that he had already arrived in Jingnan Prefecture (modern-day Jiangling, Hubei).

Another incident involved a scholar named Xia Jun, who passed through Yongzhou and inquired about Lü Dongbin’s whereabouts. He Xiangu informed him that the immortal was presiding over a purification ritual (Zhaijiao) at Xinghua Temple in Tanzhou (modern-day Changsha). When Xia Jun hurried to the temple and checked its records, he indeed found an entry confirming that a visitor from Huazhou had sponsored the ceremony that very day. In another case, the wife of Tanzhou merchant Li Zhengchen suffered from a bizarre illness—a lump in her abdomen that caused excruciating pain as it moved. He Xiangu revealed that this was the vengeful spirit of a pregnant maidservant whom the wife had murdered. Since the case had already been filed in the underworld courts, no remedy was possible. Later, the wife’s abdomen split open, and upon examination, the corpse of a female infant bearing whip marks was discovered inside.

At the time, scholars across eastern Hunan praised He Xiangu’s supernatural abilities. When Surveillance Commissioner Yang heard of her reputation, he dismissed it as demonic deception and ordered her confined in a locked tower. After over a month, the tower was reopened to find He Xiangu’s appearance unchanged—finally convincing Yang of her authenticity. Another episode involved Teng Zijing, who was exiled to Yueyang. After a thunderstorm, three strange characters—"Xie Xian Huo"—appeared on a cliff at Huarong’s Western Peak. He Xiangu deciphered them as the names of two underworld officers from the Thunder Ministry (Lei Bu), the Daoist celestial bureaucracy governing thunder deities. These accounts were all verified by multiple witnesses of the period.

This passage recounts the extraordinary deeds of two immortal maidens (female Daoist adepts who attained the Dao).

The first maiden resided in Yongzhou and possessed the ability to foresee the future. When Ding Weigong (Ding Wei), who had been demoted and exiled southward, passed through Yongzhou and asked if he could return to court, the maiden simply replied, "You shall return when you see the Sage again"—a prophecy that later came true. General Di Qing also consulted her about military campaigns during his southern expedition. She accurately predicted the rebels' inevitable defeat but avoided answering whether their leader would be captured. Subsequently, local officials and commoners all came to her for divination. One day, she told her sister-in-law: "Heaven's secrets must not be revealed. By answering people's questions, I've already violated celestial law. Now I must depart." After bathing, changing clothes, and sitting upright in meditation, she achieved feathered ascension (yuhua dengxian). Her preserved physical body remains in the attic to this day.

The second maiden, Zheng Xiangu, was from Huizhou. From childhood, she practiced Daoist cultivation with her father Zheng Balang in their attic. Visitors only ever saw her father receiving guests downstairs while the maiden served tea, yet no one witnessed any cooking fires in the attic. After her father "passed away," she insisted against encoffining or burial, claiming he hadn't truly died. Though she never left the city gates, people reported seeing her in distant places. When their old house eventually collapsed, she was found unharmed, peacefully asleep on her wooden chair-bed.

When Su Zhe (style name Ziyou) served as magistrate of Jixi County, he visited her. Though already eighty years old, she maintained her virgin purity. Asked why she never married, she replied it was due to lifelong recitation of the Scripture of Salvation (Duren Jing, an important Daoist text attributed to Yuanshi Tianzun). She explained: "Yuanshi Tianzun existed before Heaven and Earth, transcending them entirely. Reciting this scripture naturally elevates one beyond worldly concerns." When Su Zhe pressed about the relationship between the Dao and human life, she responded, "Is there any part of me that isn't the Dao?" The next day, Su Zhe hosted a banquet where she demonstrated she could consume small amounts of wine and meat. Asked about longevity secrets, she hinted that the limitations of Su Zhe's intellectual framework (implicitly referencing his Confucian worldview) hindered his comprehension of the great Dao.

The Comprehensive Mirror of Perfected Immortals Through the Ages, Later Collection records the extraordinary deeds of several female Daoist practitioners:

Liu Yan (Immortal Maiden) was originally a courtesan in Daizhou. During the Shaosheng era of Emperor Zhezong of Song, an elderly woman came begging to her house, and Liu Yan received her with warm hospitality. The old woman asked if she was content with her current life and whether she wished to follow her in Daoist cultivation. Liu Yan immediately cut off her hair, donned coarse robes, and entered the Taihang Mountains to practice, surviving for years through begging. One day, she achieved "fire liberation" (a Daoist term for ascension through flames) while sitting in meditation within her thatched hut.

The Perfected One Yu was originally an ordinary woman who began practicing grain avoidance (a fasting method of Daoist cultivation) after encountering an extraordinary being, then secluded herself in the Zhongnan Mountains. During the Chongning era of Emperor Huizong of Song, she was summoned to the imperial palace along with several eminent Daoists to discourse on Daoist methods.

In Mozhou, there was a poor woman of unknown origin who dwelled in a local shrine. Daily she would visit the fish market to buy live fish which she consumed raw, never eating other food. When people offered her clothing, she would cut it with a knife. Though beautiful in appearance, she behaved strangely and once stabbed someone who approached her. When soldiers later attempted to assault her, they suddenly saw a massive python coiled on her seat. She ultimately disappeared, leaving behind a precious lotus flower where her seat had been.

Immortal Maiden Yu from Fengxiang came from a family that operated a tea house. Though raised in the marketplace, she maintained exceptional cleanliness from childhood, abstained from meat, and devoted herself daily to scripture recitation and cultivation. The text particularly notes that when questioned about the "infant" (a Neidan term referring to the cultivated spirit-being), she merely smiled without answering before eventually disappearing without trace.

These accounts exemplify the distinctive Daoist approach to recording female practitioners, emphasizing how their extreme ascetic practices and unconventional behavior ultimately led to supernatural abilities or mysterious disappearances. The recurrent terms like "fire liberation" and "infant" reflect specialized concepts within Daoist cultivation.

This passage records the cultivation practices of two Daoist female immortals.

The first is the story of Immortal Yu. From childhood, she had an affinity for the Dao, saving the money her parents gave her to purchase discarded bamboo slips, which she tied together with strings to make clothing for beggars. Later, among these bamboo slips, she discovered the Daoist breathing techniques of "Xu, He, Si, Chui, Xi" (the Six Healing Sounds, a Daoist health-preservation method). After long-term practice, she attained the ability of bigu (a Daoist cultivation term referring to abstaining from grains). At fourteen, she refused marriage, and women from nearby who admired the path of immortality came to visit her.

Once, a group decided to search for the legendary jade case (a container for immortal scriptures) in the stone chamber of Mount Tianhua, but none could open it. Believing that Immortal Yu, with her ability to practice bigu and cultivate the Dao, might succeed, they asked her to try. Indeed, upon entering, she obtained the Dadong Jing (Great Cavern Scripture). Fearing it might be taken from her, she lied and claimed she couldn’t open it. Returning home, she devoted herself to studying it and mastered the methods of "delivering the world and refining the form" (a Daoist practice for achieving immortality). She could cultivate atop a fumigation basket and sometimes lay inside a chest for months—when opened, only accumulated dust was found. Later, Emperor Huizong of the Song Dynasty summoned her and bestowed upon her the title of Zhenren (Perfected Being). During the Jingkang era, she prophesied her own departure, stating she would return after sixty years. After her death, her disciples followed her instructions and buried her on Mount Zhongnan in a specially prepared coffin.

The second is Immortal Zhang, a native of Nanyang. She was skilled in using buqi (a Daoist qigong healing method) to treat illnesses: sitting opposite the patient with closed eyes and circulating qi, the afflicted would feel warmth and heat in their chest, accompanied by thunderous sounds. Though the text does not detail her path to enlightenment, it demonstrates the extraordinary abilities of Daoist practitioners.

The accounts of these two immortals exemplize key Daoist cultivation methods such as bigu, refining the form, and buqi, as well as the enlightened state of foreseeing life and death and transcending worldly concerns. The Dadong Jing mentioned is an important Daoist scripture, while the jade case and fumigation basket are objects with distinctive Daoist significance.

Those suffering from chronic illnesses were all cured by her, and the eminent officials of the time held her in great esteem. Emperor Huizong of Song once summoned her to the Eastern Capital (present-day Kaifeng), but her whereabouts afterward became unknown.

Regarding the story of Xu Daosheng: She was originally a woman from Shanyang Commandery (around present-day Huai'an, Jiangsu) who later became a Daoist nun at Shenguang Temple. Hearing that Master Xu the Divine (a renowned Daoist adept) was in Hailing (present-day Taizhou, Jiangsu), she went to pay her respects. She asked him: "The human body is fundamentally an accumulation of impurities, yet ancient texts speak of those who ascended in broad daylight—can this truly be achieved?" Master Xu replied: "I've heard of a place in the Taihang Mountains called Bone-Transformation Cliff. Those seeking ascension must first have their bones transformed there before they can enter the celestial ranks and be inscribed in the immortal registers."

Upon hearing this, Xu Daosheng set out to find Bone-Transformation Cliff. When she arrived, she saw only towering, perilous peaks that seemed nearly impossible to climb. Yet with unwavering determination, she risked danger by grasping vines to ascend the treacherous path, finally reaching the summit. There she beheld a magnificent hall surrounded by verandas where sat over a thousand sets of immortal clavicles (Daoist tradition holds that adepts' bones undergo transformation). Xu Daosheng offered precious frankincense to each set of bones before departing, after which her whereabouts remained unknown.

As for Chen Qiongyu's account: A native of Wuzhou's Jinhua County (present-day Jinhua, Zhejiang), at seventeen she once invited her elder brother to explore the Siming Mountain seascape. While her brother traveled by boat, she walked upon the water's surface for several days without her robes becoming damp. Returning, she told others: "I encountered the Lady of Wunu Star (a Daoist stellar deity) in the waters, who guided me to Penglai Immortal Isle, where I learned I was originally the master of the Thirteenth Grotto-Heaven." From then on she practiced grain avoidance (bigu) and could compose poetry while foreseeing human fortunes. Daily, officials and commoners came seeking guidance until her threshold was crowded with shoes.

In the seventh year of Zhenghe era (1117 CE), local officials including Liu Anshang recommended her to the imperial court. Summoned to the capital, she was granted the honorific title "Master of Subtle Quiescence" (a prestigious designation for senior Daoist nuns). After an audience with the emperor, she requested to return to the mountains and was granted a special palanquin. Her dwelling faced Ge Xian Peak to the front and leaned against Immortal Maiden Altar behind, where she lived alone in a single chamber. During Zhenghe years, Magistrate He Tingjian presented her with a poem: "Years of grain avoidance refine your nature, / Daily seclusion brings boundless freedom. / High peaks witness your pact with Lady Ma Gu, / Wondrous methods passed by Wunu herself. / Your practice long transcended the Three Realms, / Your fame ascends to the Ninefold Heavens. / Might I ask the Queen Mother of the West— / Which immortal of Jinhua stands before us now?" Among all poems received, this alone won her particular fondness.

This passage records the legendary deeds of several Daoist immortals.

Regarding prophetic abilities: One cultivator composed thousands of poems that ostensibly celebrated nature and romance, but in truth concealed prophecies of fortune and misfortune. When his younger brother asked how he could foresee the future, he explained that celestial officials carrying record books would notify him, allowing him to know events five hundred years in advance or past. He had once overseen human life and death before being tasked with recording six grave sins in the mortal world: defaulting on government taxes, disobeying and being unfilial, adultery and theft, transgressing propriety and indulging in excess, and intentional murder. These were common transgressions among mortals, yet abstaining from them for three generations could lead to immortality. Later, he was put in charge of the immortal registers of the Moon Palace, where all the wise and virtuous were recorded, with particular emphasis on cultivating loyalty, filial piety, sincerity, and trustworthiness. This cultivator lived to eighty or ninety years old with an ageless appearance before ultimately vanishing without a trace.

Regarding the Perfected Wu Miaoming: She was the daughter of a scholarly family in Jurong County. In her youth, she encountered an extraordinary being who transmitted cultivation methods to her, after which she abstained from ordinary food and drink—not even consuming water. During Emperor Huizong of Song’s Xuanhe era, she was summoned to the capital and resided in the residence of Cai Jing, who composed poetry comparing her to an immortal untouched by worldly sustenance. Later, foreseeing the Jin invasion of the capital (referring to the Jingkang Incident), she left beforehand and secluded herself in Luofu Mountain in Huizhou. Her skin was translucent, her speech refined, and though she did not study books, she comprehended past and present affairs.

Regarding the Perfected Wu Yuanzhao: She was a commoner’s daughter from Xiaoshan, Kuaiji. Even in infancy, she displayed unusual signs—she would refuse her mother’s milk if the latter consumed meat. When she grew older and marriage was arranged with a wealthy family, she became despondent. When her mother scolded and struck her, she explained that she had dreamed of a golden-armored deity taking her to meet the Empress of Earth (a Daoist terrestrial deity), who revealed that she was originally a Jade Maiden of Heaven, banished to the mortal realm due to past faults. This indicated her innate celestial affinity and complete disinterest in worldly marriage.

This account records the miraculous deeds of Daoist priest Yuan Zhao. It begins with his mother dreaming of a deity instructing that Yuan Zhao should practice bigu (a Daoist fasting technique to purify body and mind by abstaining from grains). When Yuan Zhao violated this precept, the deity miraculously extracted his intestines for cleansing before returning them, then transmitted to him the Lingbao Dadong Jing (Scripture of the Great Cavern of Numinous Treasure) and other Daoist methods, conferring upon him the title "Perfected of the Whirling Winds' Harmonious Union" and charging him with healing people.

After achieving mastery in cultivation, Yuan Zhao treated illnesses with fushui (a Daoist ritual where talismans are burned and mixed with healing water). People from near and far sought his cures. One remarkable incident describes how when traveling to treat patients without provisions, his attendants grew hungry along the way. He simply blew qi into two peaches—eating just one could sustain a person for dozens of miles without hunger.

The narrative then shifts to Censor Chen who practiced Tianxin fa (Celestial Heart method, a Daoist ritual tradition) to heal others. Strange occurrences plagued his household: his daughter inexplicably levitated, and during altar rituals, walls spontaneously caught fire. Upon Yuan Zhao's arrival, the daughter immediately recovered. Yuan Zhao then stayed with her in the haunted upper chamber for three days and nights without incident.

Finally, the account describes how Grand Marshal Han Ziyi sought to petition the Celestial Emperor. Yuan Zhao astonishingly recited the memorial's exact contents and predicted the Emperor's favorable response. Han had suffered from lifelong leg paralysis until Yuan Zhao's therapeutic massage caused intense heat in his waist and legs, with qi discharging from his toes—enabling him to walk normally thereafter.

These stories demonstrate the extraordinary powers Daoist adepts manifested through talismans, massage, and other methods, along with religious experiences of celestial resonance. The mentioned zhaijiao (purification rituals) and celestial "imperial rescripts" reflect core Daoist concepts of divine-human communication.

Han Pu lived in a small hut beside a thatched cottage. One night, he dreamed of a ghost pressing down on him and fled screaming, where he happened to meet the Daoist priest Yuanzhao. Without explaining, Han hurried back to the spot with Yuanzhao. When they reached the door, Yuanzhao turned back and said, "There's a hanged man inside—his hair is disheveled, his tongue lolls out, and I see him begging me for deliverance." He then wrote a talisman (fulu) for Han to burn. That night, Han dreamed the ghost came to apologize: "Thanks to the talismanic decree of a true official (zhengguan), I’ve been delivered and reborn. I won’t return." At dawn, they opened the door to check, and the Han family insisted Yuanzhao stay overnight. That evening, they heard no breath from him—only a bluish cloud rising from his nostrils, forming a three-inch-tall infant with translucent jade-green skin, its glow illuminating the entire bed. It circled his abdomen before vanishing.

At the residence of Prince Zhang Xun, a maidservant’s pregnancy had dragged on past term, so they summoned Yuanzhao. As the maids stood together, he fixed his gaze on the pregnant one and sighed: "In your past life, you were a woodcutter who killed a great snake. Now it seeks vengeance, gnawing at your organs. Only after devouring them will it stop." He urgently informed the prince, wrote two talismans, and instructed the maid to burn them and drink the ash-infused water. Soon after, she gave birth to a serpent. The prince, stunned, bowed deeply and offered gold, silk, and brocade, but Yuanzhao refused all.

Yuanzhao returned to the Han household for a year. When he prepared to leave, the family couldn’t dissuade him. As they sighed farewell, he said, "I won’t return." Suspecting he might achieve ascension (yuhua), they watched him depart. The next day, he boarded a boat to Xiaoshan, arrived home, and died without illness. Earlier, over a dozen households in the city had seen Yuanzhao visit in Daoist robes, chatting at length before leaving. Days later, visitors to his home were told he’d passed. Those who’d hosted him rushed over, exclaiming, "He was just here yesterday—how could this be?" Cross-checking dates confirmed these visits coincided with his liberation from the corpse (shijie)—the year 1141, during Emperor Gaozong’s Shaoxing era.

Immortal Maiden Sun, styled Qingjing Sanren ("Serene Recluse"), was the youngest daughter of Sun Zhongyi, a wealthy Ninghai family. In spring 1118 (the second year of Jin Emperor Taizu’s Tianfu era), her mother dreamed of seven cranes dancing in the courtyard—one gradually flew into her bosom, and she awoke pregnant. On the fifth day of the first lunar month three years later, the girl was born. Naturally wise, her gentle virtue seemed innate. When she reached marriageable age, her father, hearing of Master Ma Danyang’s (Ma Yifu, patriarch of the Quanzhen school) celestial qualities, wedded her to him.

This account narrates how Quanzhen (Complete Perfection) patriarch Wang Chongyang (revered as Patriarch Chongyang) converted Ma Yu (courtesy name Yifu) and his wife Sun Bu'er (known as the Serene Hermitess) to the Daoist path.

Ma Yu was a wealthy local philanthropist who often aided the poor, while his wife Immortal Sun was a virtuous homemaker. In 1167 during the Jin dynasty, Wang Chongyang came from Mount Zhongnan to Shandong to spread the Dao. He established the Quanzhen Hermitage as his residence, where the Ma couple revered him as a divine being. The patriarch once painted a skeleton portrait to awaken people to the folly of worldly attachments, inscribing verses: "People fret over trivial matters endlessly / Better contemplate this skeletal display / Greed breeds karma in life's fleeting chapters / Only at death's door do delusions fade." Initially, Immortal Sun remained unconvinced.

That winter, Patriarch Chongyang entered a 100-day retreat, eating only once every five days. Ma Yu personally delivered meals, during which the master manifested miraculous powers ten times: revealing hellish visions to warn against killing, stealing, and lust; gifting celestial pears (Daoist fairy fruits) to demonstrate the Golden Elixir's nine transformations; offering taro and chestnuts to admonish against clinging to family wealth. Yet the couple remained unenlightened.

One day, the patriarch feigned drunkenness and barged into Immortal Sun's chamber. Furious at this impropriety, she locked the door and summoned Ma Yu, who protested: "The master has been discussing Dao with me—how could this be?" Upon unlocking the room, they found it empty while the patriarch lay sound asleep in the hermitage. Only then did Immortal Sun develop sincere faith.

Later, the patriarch painted a paradise scene, declaring: "Renounce household life to attain such blessings." The following April, Zhou Botong donated his property to establish the Golden Lotus Hall. On the fifth day of the fifth month, Immortal Sun abandoned her three children to sever worldly ties. That day, the patriarch deliberately expelled Ma Yu, had Immortal Sun burn her vow before the Daoist altar, bestowed her the Daoist name "Bu'er" (Non-Duality), and presented verses hinting at their preordained spiritual bond.

The patriarch took her street-begging to break attachments, established a separate hermitage, and transmitted essential cultivation methods—she was already fifty-one. That autumn, Wang Chongyang led disciples including Qiu Chuji, Liu Chuxuan, Tan Chuduan, and Ma Yu to Bianliang. This episode exemplifies Quanzhen's early ascetic practice of "abandoning home and possessions," using radical means to shatter worldly attachments.

In the second year after the Patriarch's ascension (the Renchen year), Daoist Master Danyang (Ma Yu) transported the Patriarch's coffin back to Liujiang Village at Mount Zhongnan, where the Patriarch had once built a hut for cultivation. After the burial ceremony, Master Danyang donned mourning attire to guard the tomb, dwelling alone in a simple thatched hut for solitary practice.

Sixteen years later (the Bingshen year), Immortal Maiden Sun (Sun Bu'er) crossed Tong Pass, intending to resolve her cultivation doubts through the profound principles of the Cantongqi. Master Danyang sent her a poem titled Lang Tao Sha, to which the immortal maiden respectfully replied, expressing gratitude to both senior brothers from afar. Thereafter, she began practicing the transmitted Daoist methods around her hermitage.

Later, when Immortal Maiden Sun journeyed east to Luoyang, she encountered another practitioner called Immortal Maiden Feng (commonly known as Xiao Erniang). According to the inscription written by scholar Wang Yu, this Immortal Maiden Feng had come to Luoyang from west of the Pass since the Huangtong era, never revealing her surname, age, or origin—though her accent suggested Shaanxi origins. She survived by begging, deliberately maintaining a disheveled, dirt-covered appearance to distance herself from worldly temptations. By day she feigned madness in the markets; by night she lodged in abandoned shrines. Free from attachments and idle talk, she embodied serene naturalness, following her heart's flow—a profound state of internal Neidan cultivation and external transcendence. She often spontaneously uttered verses brimming with metaphysical insight, such as: "Green leaves fill the sky in endless growth / Golden blossoms carpet the earth in full bloom / Seeking them afar yields nothing in sight / Yet they come when grasped from ten thousand li away," or "When oil depletes and lamps dry, light extinguishes itself / Yet following the wind appears the lamp-trimmer"—phrases dense with enigmatic wisdom.

After arriving in Luoyang, Immortal Maiden Sun practiced alongside Immortal Maiden Feng. Their dwelling had two caves: Feng occupied the upper cave while assigning Sun the lower one, often piling bricks at the entrance. Whenever men passed below, she would hurl bricks to drive them away, ensuring no external demonic obstructions could disrupt their practice. Through Feng's guidance and inspiration, after six years Immortal Maiden Sun achieved complete mastery of the Dao and began liberating others, attracting growing numbers of followers. She once composed a Bu Suan Zi poem to instruct disciples:

"Clutching firmness, robed in readiness, awaiting / Water and fire in frequent sacred union / Ten thousand dawn rays birth from ocean's depths / One strike penetrates three passes straight through. Celestial music plays in endless refrain / Sipping self-bestowed ambrosial wine / Marvelous medicine needs no moment's pause / Ninefold-circled cinnabar is refined."

On the final day of the twelfth lunar month twenty-two years later (the Renyin year), Immortal Maiden Sun suddenly told her disciples: "Our master summons me—I must keep my appointment at the Jasper Pool." After bathing and changing robes, she asked the time and was told it was noon. Requesting brush and paper, she penned her parting verse:

"Three thousand merits fulfilled, transcending triple realms / Leaping free from samsara's sea of life and death."

With these words, she peacefully entered seated transformation.

This passage records the enlightenment story of Sun Bu'er (Daoist name: Clear Stillness Wanderer, also known as Immortal Maiden), a disciple of Wang Chongyang, founder of the Quanzhen (Complete Perfection) school of Daoism. Having transcended the constraints of Yin-Yang, she attained the state of unimpeded freedom. After writing characters in Ninghai, she sat in lotus position and peacefully departed this world. At that moment, the air was filled with fragrant aromas and auspicious Qi that lingered throughout the day.

At the time, Ma Yu (Daoist name: Dan-yangzi) was practicing in his humble dwelling in Ninghai when he suddenly heard celestial music in the sky. Looking up, he saw Sun Bu'er passing by on colorful clouds, escorted by immortal youths and jade maidens holding ceremonial banners. Sun Bu'er leaned down and told Ma Yu: "I shall first return to the Penglai Immortal Isle."

In the spring of 1241 (the Xin-chou year of the Yuan dynasty), when Magistrate Tian Hou of Jingzhao was preparing to rebury Wang Chongyang's remains, Yin Zhiping (the sixth patriarch of Quanzhen Daoism, known as Qinghe Zhenren) led senior Daoists from the ancestral temple and the magistrate's subordinates to establish Qingzhen Temple at Li Sheren Village in Zhongnan County. They first opened Sun Bu'er's tomb and relocated her remains to the Golden Lotus Hall within the temple, which subsequently became a sanctuary for female Daoist practitioners from all directions.

In 1244 (the Jia-chen year), the imperial court elevated Qingzhen Temple to the status of a palace-temple. By the first month of 1281 (the Zhi-yuan Si-si year), the court posthumously honored Sun Bu'er with the title "Clear Stillness Profound Chaste Virtuous Power Zhenren" in recognition of her spiritual achievements. This account originates from Volume 6 of the Later Collection of the Comprehensive Mirror of Perfected Immortals Through the Ages, an important Daoist scripture.