《真誥》Vol. 1

This passage documents the miraculous descent of the Daoist female immortal E Lühua to the mortal realm. It begins with a poem recorded by Tao Hongjing (the renowned Southern Dynasties Daoist master also known as the Recluse of Huayang), which describes celestial landscapes: divine mountains piercing the clouds, mystical valleys of unfathomable depth, and flourishing jade-like forests. The immortal maiden claims noble origins, sharing ancestral roots (though different branches) with her mortal counterpart Yang Quan, expressing joy at meeting a kindred spirit.

E Lühua identifies herself as a native of the Southern Mountains (specific range unknown), appearing about twenty years old, dressed in blue-green robes and possessing extraordinary beauty. She first descended on the night of November 10th in the third year of the Shengping era (359 CE) during the Eastern Jin dynasty, subsequently visiting six times each month. Bearing the surname "E," she gifted Yang Quan a poem and celestial artifacts: a fire-resistant cloth (huohuanbu) handkerchief and gold-jade bracelets (tiaotuo), all treasures from the heavenly realms.

The immortal explicitly warned Yang Quan to keep their encounters secret, lest both suffer divine punishment. Historical research suggests she was actually Luo Yu, an immortalized female adept from Jiuyi Mountain, who was exiled to the mortal world to atone for aiding her teacher’s wife in poisoning a wet nurse during a past life—a karmic debt left unresolved. The text notes repeated alterations to "Yang Quan’s" name in later editions, hinting at possible revisions to this extraordinary account.

(Supplementary notes: Huohuanbu refers to legendary fireproof fabric from antiquity; tiaotuo were ancient women’s arm ornaments; Jiuyi Mountain is a sacred Daoist site, traditionally believed to be Emperor Shun’s burial place; "foul turbidity" (chou zhuo) in Daoism denotes the polluted mortal world, contrasted with the pure celestial spheres.)

This passage documents the names and origins of various immortals in the Daoist celestial hierarchy. Mount Xiangdong (in present-day Hunan) was said to house an elixir capable of inducing "corpse liberation" (shijie, a Daoist practice of achieving immortality by shedding the mortal body), guarded by a nine-hundred-year-old female immortal.

The text mentions Yang Quan (courtesy name Daoyu), youngest son of the Eastern Jin official Yang Chen, who later served as Imperial Secretary under Emperor Jianwen of Jin and was the grandfather of the renowned calligrapher Yang Xin. Yang Xin himself practiced Daoist cultivation and ingested elixirs. These records were personally transcribed on paper by the Eastern Jin Daoist priest Yang Xi (known as Lord Yang).

The following lists the titles and origins of prominent Daoist deities and immortals:

• The Supreme Minister of the Eastern Peak, Lord Siming (a deity governing life and death)
• The Nine Subtleties Perfected Being of the Eastern Palace, Golden Tower Prime Minister, Great Lord Qingtong (a high-ranking celestial official)
• Jia Bao'an, Right Immortal Duke of Penglai (from the state of Zheng)
• Wang Zideng, Celestial King of the Pure Void and Minor Existence (immortal master of Mount Heng, the Southern Sacred Peak)
• Wang Ziqiao, Perfected Being of Tongbo, Right Assistant King overseeing the Five Peaks and Attendant of the Imperial Dawn
• Guo Shigan, Perfected Being of the Azure Canopy and Attendant of the Imperial Dawn (from the state of Wei)
• Fan Bohua, Perfected Being of Mount Rong and Right Immortal Duke of the Supreme Ultimate (from Youzhou)
• Liu Qianshou, Perfected Being of Mount Shaoshi and Gentleman of the Northern Terrace (from Pei)
• Wang Daoning, Perfected Being of Mount Bozhong and Left Forbidden Gentleman (from Changshan)
• Wei Xianren, Perfected Being of Daliang (from Changle)
• Yin Youzong, Perfected Being of Mount Min
• Guo Youdu, Perfected Being of Luhun and Supervisor of the Supreme Ultimate in the West
• Zhang Shanggui, Marquis of Mount Jiuyi (from the state of Chu)
• Bao Yuanjie, Divine Marquis of Mount Dai overseeing the Right Forbidden Bureau of Luofeng (from Donghai)

These records reflect the composition of the Daoist celestial system during the Eastern Jin period, which included both deities from traditional mountain worship and immortals who attained the Dao through cultivation. Notably, the text predominantly refers to these figures by their courtesy names (zi) rather than given names, a common convention in Daoist writings of the era.

On Mount Hua, there was an immortal named Qin Shuyin (from Fengyi region). From Mount Geyan came the Perfected Zhou Jitong, from Mount Yangluo the Perfected Ling Xigui Fu Chunyu Taixuan (a Western Regions native), from Mount Qian the Immortal Elder Zhao Zuyang (from Zhuojun), from Mount Gouqu the Perfected Dinglu Youjinlang Mao Jiwei, from Mount Yujue the Perfected Pei Xuanren, from the Immortal Capital of Baishui came Zhu Jiaofu, from the Three Offices Life Preservation Bureau came Mao Sihe, and from Mount Taihe came the Perfected Shan Shiyuan—these twenty-three Perfected Ones faced east, arranged from the west side toward the south (according to ritual protocol, this was actually a south-facing arrangement. Although tradition holds the west as the honored position, female Perfected Ones should normally face east from the southern side, but here they were arranged from the north side instead, possibly to be closer to higher-ranking Perfected Ones).

Next were the female Perfected Ones: the Supreme Harmony Numinous Consort Shangzhen Left Lady, the Six Subtleties Mysterious Pure Lady of the Northern Sea, the Seven Numinosities Right Lady of the Northern Han, the Central Splendor Right Lady of the Supreme Ultimate, the Left Palace Lady Wang of the Purple Tenuity, the Right Heroine Lady of the Azure Waves and Cloudy Groves (Note: The Right Heroine Lady was originally the elder sister of the Lady of the Purple Tenuity, but her ranking here is lower, possibly due to changes in her cultivation state), the Southern Peak Lady Shangzhen Siming (the famous Lady Wei Huacun, who omitted her surname in her autobiographical accounts), the Western Peak Lady Jiang, Mother of the Eight Numinosities (Note: Higher numbers in Daoist titles indicate higher status—for example, the Queen Mother of the West is called Nine Numinosities, so logically Eight Numinosities should rank above Seven Numinosities, but the reverse order here is unexplained. Another record mentions a Northern Peak Lady Jiang appearing during the transmission of the Yellow Court Scripture, differing from this account), the Eastern Palace Guardian Lady Shangzhen, the Zhao Ling Lady Li of Fangzhang Terrace, the Ninefold Splendor Consort An of the Purple Pure Upper Palace, the Northern Terrace Consort Guan of the Vermilion Mound, the Shangzhen Lady of the Northern Peak, the Lady of the Western Han, and the Lady Du of Changling—these fifteen female Perfected Ones faced east, arranged from the north side toward the south (the exact date of this event was not recorded, but since it documents the ranking of the Perfected Ones, it is placed here for context. The numerical prefixes in these Daoist titles reflect levels of cultivation, much like honorific titles in the human world).

On the night of the twenty-first day of the sixth month, the Perfected Dinglu (Mao Jiwei) inquired: "What plans has Chief Scribe Xu (Xu Mi) been making recently?"

This passage recounts the stories and essential cultivation methods of several Daoist practitioners. Zhao Shutai and Wang Shiqing, though diligent in their studies, ultimately failed to achieve their aspirations and were incorporated into the Northern Ming Official Bureau (a yin-world institution within the Fengdu Palace). This occurred in the sixth month of the Yichou year.

The text mentions early experiences of spirit possession (shenling futi), describing how during flower-gathering at Red Hill, the voices heard were originally clear and melodious, but later spiritual clarity became obscured. Practitioners initially believed that through mysterious resonance they could comprehend all things, bathing in spiritual waves while hoping to flourish with all creation. Yet failing to truly grasp the Dao (the Way), they wandered extensively before realizing how rare genuine encounters with profound principles truly are.

Authentic cultivation requires sword-like focus and mirror-like clarity. Superficial pursuit with fleeting attention will never transcend the mundane. We practitioners deeply resonate with this truth. Observing the deeds of true sages who have realized the Dao—their realm so lofty and mysterious, transcending worldly dust while roaming freely in the Purple Sun (immortal realm)—that sublime state of purity and detachment truly embodies the ideal for all cultivators.

The ladder to attaining the Dao lies in: concentrating the spirit (Shen), calming the mind with sincerity, cleansing the heart continuously for days, and praying with genuine devotion. Practicing thus, the Dao will already be near. Deep night is especially crucial for focused cultivation—only then can one grasp the celestial principles underfoot the spiritual web, letting the mind soar through the great void to witness grotto-heavens and blessed lands. Attainment need not take long. But when the five emotions (joy, anger, sorrow, delight, desire) run rampant and the three ethereal souls scatter, then three perfected beings must dance with swords to assist before the Yellow Portal (Dantian) regains its flow. How could one not strive diligently? How could one not exert full effort?

These teachings about the Purple Sun realm were recorded at cockcrow on the twenty-second day of the sixth month. The subsequent two entries were transcribed by the Chief Administrator (a Daoist office).

The Qingling Perfected Person's transmitted Scripture of Precious Spirit (Baoshen Jing) also contains related cultivation methods (detailed in Volume Three, not repeated here).

Lady Ziwei (a Daoist female immortal) left the following revelation: On the night of the 23rd day of the sixth month in the third year of Xingning era (365 CE) of the Eastern Jin Dynasty, she descended to impart divine instruction. That night, many cultivators came seeking methods due to impaired hearing and vision, and celestial beings (Xianzhen) indeed descended to offer guidance (as recorded by Yang Xi himself). In truth, this occurred because Chief Scribe Xu Mi, then over sixty years old, was suffering from hearing loss. Yang Xi, not wishing to state this directly, attributed the event to the collective request of the assembly.

The Pure Numinous Perfected (Qingling Zhenren, another immortal) mentioned: When Daoist practitioners experience hearing deterioration (details appear in scroll three). Lady Ziwei further admonished: One should not comb or cut hair too frequently.

The first immortal who descended that night remarked upon entering: "Tonight the sound of waves roars like thunder." When Yang Xi inquired why, the immortal replied it was because they had witnessed great waves rising in the Eastern Sea (here "disciple" refers to Yang Xi's self-reference). This account comes from Lady Southern Marchmount (Wei Huacun, the renowned female immortal).

Lady Southern Marchmount then asked Yang Xi if he disliked the sight of bloodstains. Yang Xi admitted he did. The Lady said: "If you detest blood on the road, how then shall you walk?" Yang Xi answered he would avoid it. The Lady responded: "Avoidance is acceptable, but better still is seeing without truly seeing." Thereafter, the assembled immortals began their collective discourse.

Lady Southern Marchmount also revealed: The Scripture of Precious Spirit (Baoshen Jing) was originally part of the collection kept in the brocade pouch of Pei Qingling (Pei Xuanren, a Han Dynasty immortal), whose attendants always carried it with them. Pei Qingling had received this text from Lady Ziwei in the past. The Lady herself possessed a copy identical to the authoritative version kept in the palace of the Queen Mother of the West (Xiwangmu). The Western Palace is located on the Jade Terrace north of the Mystic Garden's altar, where all celestial scriptures of the heavenly realm are preserved.

Perfected Pei stated this scripture holds equal importance with the Scripture of Hidden Mysteries (Yinshu), being highly practical. It is also called the Hidden Scripture of Seven Mysteries (Qixuan Yinshu) (this transmission was completed on the 23rd). Lady Southern Marchmount concluded by introducing: The Left Lady Ziwei is named Wang Qing'e, styled Yuyi. She is the twentieth daughter of the Queen Mother of the West, guarding Mount Xuanlong in the Feathery Wilds, responsible for instructing cultivators destined to become Perfected beings.

This passage records an important revelation experience of the Shangqing (Highest Clarity) tradition in Daoism. On the night of the twenty-fourth day of the sixth lunar month, Lady Wang of the Purple Tenuity (a high-ranking female immortal in Daoism) descended to the mortal realm. Yang Xi (a key transmitter of the Shangqing lineage) inquired why celestial immortals never personally wrote when descending to earth. The Lady bade him sit again and imparted this sacred discourse as her response.

The immortal explained: The Dao is mysteriously formless, like echoes in emptiness without physical support, transforming and flowing without constraints. True celestial practice transcends physical traces—to manifest sacred writings through mundane paper and ink would defile the purity of the immortals and violate celestial precepts. She then revealed the origin of celestial scriptures: During the primordial separation of heaven and earth, two supreme forms of celestial writing spontaneously emerged—the "Three Primes and Eight Convergences" (fundamental cosmic script) and the "Eight Dragon Cloud Seal Script" (celestial talismanic writing). By the eras of Fu Xi and Shen Nong, these had evolved into sixty-four scripts disseminated across the Thirty-Six Heavens and Ten Directions of the cosmos, with each realm adopting appropriate writing systems for their needs.

The text particularly emphasizes that celestial transmissions occur primarily through oral instruction or spirit-writing (automatic writing), never through direct handwriting. This method of "divine bestowal" maintains the sacred distance between celestial and mortal realms, embodying Daoism's unique understanding of writing's sacred nature—that the primordial cosmic scripts were natural manifestations of the Dao's essence, only later evolving into secular writing systems.

This scripture primarily discusses the most elevated form of Daoist writing—the "Script of Eightfold Convergence" (Bahui zhi shu) and the "Radiant Cloud Seal Script" (Yunzhuan mingguang)—their origins and significance.

The Script of Eightfold Convergence represents the purest form of Daoist scriptures, regarded as the progenitor of all written works. The Radiant Cloud Seal Script constitutes the very source of these sacred writings. The currently transmitted Three Primordials and Eightfold Convergence scriptures employ the celestial script used by the highest perfected immortals (Zhenxian) in heaven. The various divine talismans (Fulu) and incantations we see today are manifestations of this script.

However, in later ages, people began forging and altering these sacred writings, creating various inferior variants. These vulgar scripts became defiled and departed from their original source. How could genuine immortals possibly abandon the orthodox script of their origin to adopt these crude forgeries? Those who attain the Dao and achieve perfection (Dedao chengzhen) pursue purity in all aspects—how could they cling to such shallow and vulgar writings?

When a person skilled in calligraphy attains immortality, their writing naturally elevates. Authentic celestial scriptures are never discarded, while inferior writings require relearning the orthodox script to comprehend their true meaning. The writings of ghostly paths (here referring to heterodox traditions) follow similar patterns, though with slight differences.

The true immortals initially dared not casually bestow their spirit brushes (sacred writing implements) for mortal use. Even those who had attained the Dao but not yet transcended worldly existence hesitated to display celestial writings through ordinary ink and brush. As for talismans (Fulu) and divine texts, they were only created for specific needs. Such caution stems from humanity's fundamental inability to comprehend these writings' mysteries, while also preserving their sacred secrecy.

Heavenly precepts are exceedingly strict—we cannot casually create ordinary writings for the mundane world. Even if we were to inscribe these texts, you still wouldn't truly understand them, only creating confusion. These principles must be silently contemplated; there's no need for excessive fixation. May these explanations help you somewhat distinguish between authentic celestial scriptures and worldly writings.

Finally, it is noted that these teachings were transmitted by the Supreme Perfected Controller of Fate, the Lady of Southern Peak (Nanyue Furen), an important Daoist goddess. As for more profound cultivation methods—such as riding cloud chariots, roaming the void, grasping celestial cords, or treading jade steps—these belong to even more mysterious realms.

This passage records an important revelation from the Shangqing (Highest Clarity) tradition of Daoism, containing a dialogue between Lady of the Southern Peak (the female immortal Wei Huacun) and her disciples. The content can be divided into three main sections:

First, it describes the sacred scene of celestial beings descending: Immortals ascend through the skies to celestial realms, clad in precious azure robes, discussing the profound mysteries of the Nine Heavens above while recording the principles of all creation below. Their bodies radiate with rosy light as they expound true teachings in refined voices, their words flowing with the arcane principles of the Jade Clarity Realm (one of the Three Pure Realms in Daoism). Celestial music resembles the chime of gold and jade, the harmonious cry of phoenixes, yet these transcendent sounds weaken and dissipate in the mundane world.

Next comes Lady of the Southern Peak's instruction to her disciples: True divinities can make their whispers heard ten thousand miles away, and once profound principles are comprehended, they become perfectly clear. She warns disciples not to be misled by worldly views but to focus on studying the subtleties of Daoist practice. When one truly comprehends the mysteries of the Dao, the essence of all sounds naturally becomes clear without excessive fixation on superficial differences.

Finally, there is Yang Xi's (a key transmitter of the Shangqing lineage) postscript: On the night of the 24th day of the sixth lunar month, the Lady of the Southern Peak transmitted this text to resolve doubts arising from her recent discussion with Lady of the Purple Tenuity. During that exchange, the two ladies' voices and tones had been particularly unusual, making comprehension difficult for the disciples. After the transmission concluded, the disciples only noticed something peculiar in the immortals' expressions. That same night, the Lady of the Southern Peak foretold her journey the next day to the Pure Void Palace at Mount Wangwu, mentioning also a landslide on the western side of Mount Tongbai in the Eastern Sea. The Lady of the Purple Tenuity lamented how human thoughts cannot comprehend all matters, while the Lady of the Southern Peak remarked this was merely playful banter.

This passage exemplifies the classic scenario of Daoist immortals transmitting scriptures, emphasizing how practitioners should transcend appearances to directly grasp the true meaning of the Dao.

To establish a solid foundation for spiritual cultivation, one must maintain an inner purity as translucent as fine jade.

On the night of the twenty-fifth day of the sixth month in the third year of the Xingning era (365 CE) of the Eastern Jin Dynasty, Lady Ziwei (a high-ranking female immortal in Daoism) descended to the mortal realm, accompanied by a divine maiden. This celestial maiden wore an upper robe of brocade embroidered with cloud patterns and a lower garment of deep blue, its designs radiant with shimmering light. Around her waist was an emerald sash adorned with intricate embroidery, from which hung over a dozen small bells of azure and gold, their delicate chimes ringing with each movement. The jade pendant on her left side resembled those worn by mortals, though more exquisitely crafted. Her garments emitted a luminous glow, filling the chamber with a brilliance akin to midday sunlight reflecting off mica.

The maiden’s raven-black hair was coiled into a topknot, the remaining strands cascading down to her waist. Gold rings and strands of white pearls adorned her fingers, and she appeared to be around thirteen or fourteen years old. Two attendants, both about seventeen or eighteen, stood beside her with dignified grace: one wore red robes and carried a blue satchel, holding a brocade pouch containing texts, its opening fastened with a white jade slip inscribed with the words "Jade Clarity Divine Tiger Inner Truth Purple Origin Elixir Scripture." The other, dressed in blue, held an ivory case bound with a crimson ribbon. Their skin was flawless as jade, and an ethereal fragrance, reminiscent of the rare foreign incense known as "Infant’s Scent," surrounded them.

As they entered, Lady Ziwei led the way and announced upon arrival, "Today we have an honored guest visiting—this is an excellent opportunity to discuss the Dao together." Just as I was about to rise to greet them, the Lady said, "There is no need to stand; let us simply gather and exchange courtesies while seated." She took the southern seat, while I had originally been seated on the western side of the bed. The divine maiden then approached and sat beside me on the eastern side, and we each saluted with our left hands.

After the formalities, Lady Ziwei introduced her: "This is the youngest daughter of the Supreme Primordial Lady of the Great Void, Lady Li of the Golden Terrace. In the past, the Supreme Primordial Lady once sent her down to the mortal realm..."

This passage from the Zhengao (Declarations of the Perfected) records a dialogue between a Daoist practitioner and two female transcendents. The practitioner had come to Turtle Mountain to cultivate the methods of the Shangqing (Highest Clarity) tradition, an important Daoist school. After achieving success in his practice, he was granted the celestial title "Perfected Consort of Ninefold Splendor from the Purple-Qing Upper Palace" by Lord Lao (the deified Laozi) and given the Daoist name "An Yupin," with the courtesy name "Lingxiao."

The Lady of Purple Tenuity (a Daoist female transcendent) asked the practitioner: "Have you ever encountered anyone in the mortal realm resembling the Perfected Consort?" He replied: "The Perfected Consort's numinous dignity and sublime purity are unmatched in this world." Hearing this, the Lady of Purple Tenuity laughed and retorted: "If that's so, how could you possibly have seen her?" The practitioner remained silent.

The Perfected Consort sat quietly for a long time without speaking, holding three elongated celestial fruits in her hand that resembled dried dates in color. These fruits had no pits and tasted like pears. She first offered one to the practitioner, then gave one to the Lady of Purple Tenuity, keeping the last for herself as a gesture to partake together. After eating, she inquired about the practitioner's age and birth date, learning he was thirty-six years old, born in the ninth month of a gengyin year.

The Perfected Consort said: "Your teacher, the Lady of Southern Perfection who oversees the Office of Destiny, possesses profound Daoist methods and is truly a master of virtuous power (De). I have long heard of your virtue, yet never imagined we would meet today. This must be the workings of hidden destiny, as natural as ivy clinging to pine trees." The practitioner responded humbly: "Mired in worldly dust with mediocre aptitude, I am worlds apart from your celestial grace. That you would descend to instruct me fills me with both trepidation and joy."

The Perfected Consort admonished: "There's no need for excessive humility—overdoing modesty is improper." She then proposed to gift him a poem: "May I borrow your hand to transcribe my thoughts?" The practitioner respectfully agreed, preparing paper and brush. As she dictated, he recorded this celestial verse:

The poem depicts magnificent transcendent realms—cloud-wrapped palaces, jade-green towers, the Purple Tenuity Palace veiled in auspicious mists, and towering celestial observatories. Within vermilion dwellings, virtuous ones don rosy mists as garments. The immortals drink dew from the clouds above and pluck emerald fruits, washing their feet in the Heavenly River while sailing among the stars. Riding auspicious clouds and divine dragons, they shake dust from their robes and traverse turbid waves. They vow communion with mountain and marsh, balancing firm and yielding. Hand in hand they enter pure realms, following the path of utmost perfection. The profound strategies from Purple Tenuity Palace shall bring boundless blessings.

This passage exemplifies the interaction between Daoist practitioners and perfected beings, demonstrating key cultivation concepts like "proper transmission through lineages" and "resonance between transcendents and mortals" through rituals of fruit-bestowing, questioning, and poetry exchange. The celestial imagery interwoven with cultivation principles reflects Daoism's ideal of transcending the mundane to unite with the Dao.

Lady Ziwei (a Daoist female immortal), after reading the text, said: "Now I present this poem to you as an expression of my sincere heart—no further words are needed. If there are parts you don’t yet understand, the opportunity for realization will come in due time."

She then expressed her intention to compose another piece to guide the recipient further. Unfolding paper and dipping her brush in ink, she wrote a poem describing the meditative state where Yin and Yang energies harmonize and the mysterious Qi (vital energy) circulates. The verses alluded to the refined golden artifacts forged in the sacred Southern Peak (Nanyue), as well as the transcendent’s ascent amid radiant clouds, resonating with the celestial realms. The poem emphasized the necessity of unwavering sincerity and steadfast resolve in cultivation, warning against worldly distractions. These profound insights, she noted, were all embedded within the verses.

After finishing, Lady Ziwei reviewed the poem and remarked: "This poem is my gift to you, marking our shared Daoist affinity today. You will be the one to carry forward this karmic connection, while I serve merely as your guiding advisor." She then foretold: "Tomorrow, Lady Nanyue will return to her immortal abode, and I shall accompany the True Consort to welcome her at the Cloud-Kiln Paradise. If we do not return by tomorrow, our stay may extend a few days longer."

After a pause, she took her leave: "I shall depart now, but tomorrow I will return with the True Consort to see you again." With that, she stepped down from the platform and vanished. The True Consort (another female immortal) lingered briefly, clasping the recipient’s hand and saying: "The depths of our silent affection remain unspoken, yet this heartfelt connection is unforgettable. I hope you will contemplate this poem deeply. We shall return tomorrow." She then descended and disappeared before even reaching the door.

On the evening of the 26th day of the sixth lunar month, multiple immortals descended one after another, including:

• Lady Ziwei, Queen of the Purple Tenuity
• The True Consort of Nine Radiance from the Purple Purity Upper Palace
• Lady Nanyue, the Supreme True Director of Destinies (teacher of Yang Xi)
• The Purple Yang Perfected One
• The two immortals, Central Lord and Lesser Lord, from Mount Mao
• The Perfected One of Clear Numen

Among them was an exceptionally youthful immortal, wearing a lotus crown and a crimson ritual robe adorned with white pearls, his sword poised with striking elegance. None recognized him. This immortal spoke mainly of the hidden affairs of the Golden Court Mountain (a Daoist grotto-heaven), his exchanges with the others laden with arcane meaning. He paid special reverence to the three female immortals—Lady Ziwei, the True Consort of Purple Purity, and Lady Nanyue—while conversing as equals with the other immortals. It was later revealed that this was Perfected Lord Wangzi Qiao of Tongbai Mountain (the crown prince of King Ling of Zhou, a renowned immortal), though he never directly addressed Yang Xi throughout the encounter.

This passage depicts the scene where the Pure Consort of Purple Radiance (a high-ranking female immortal in Daoism) imparts sacred teachings to a spiritual seeker. She recounts her celestial origins: originally the youngest daughter of the Primordial Lord (a revered Daoist deity) and beloved child of Lady Li of the Great Void. She studied the cultivation of truth at Tortoise Terrace Mountain, received jade scriptures and talismanic registers (Fulu) from the Exalted Divine Lord, was granted tiger-tally credentials by the Purple Sovereign, obtained a jade battle-axe from the Celestial Emperor, and received sacred texts transmitted by the Consort of Supreme Purity—thereby gaining access to roam the Jade Purity celestial realm (one of the Three Pure Ones' domains).

She describes her daily spiritual practice: personally pushing open the ninefold gates of silken nets, treading upon the mysterious chambers of stellar mansions, her form soaring through numinous emptiness while drinking solar and lunar essences. At times she attends feasts in the sevenfold celestial palaces, at others rides cloud-chariots on inspection tours, gathering the vital energies (Qi) of sun, moon and stars to ascend together, scattering radiant hues as she travels in flying chariots. She clarifies that while she could choose celestial partners among heavenly beings or unite with high deities as cultivation companions, her destiny ordained a bond with earthly practitioners.

This union was preordained across lifetimes—as natural as ink upon pristine paper, as pure as flawless jade finding its match. They cultivate together, sharing nectarous draughts, resting and practicing as one while guarding esoteric transmissions within their hearts. This destined connection was long recorded in the azure-jade registers of the Upper Primordial celestial palace. Their minds commune perfectly, their celestial aspirations aligned, with profound meaning underlying their joy. Yet she emphasizes this relationship fundamentally manifests the Great Dao's union of Yin-Yang energies—not for indulging passions but maintaining the serene purity of the Dao-heart. Through seven cultivation stages they'll attain the Taizi state (Daoist primal cosmic purity), ultimately opening the Jade Radiance and penetrating the eight voids (adapted from Buddhist "eight liberations").

Finally, she portrays the sacred vision of attaining the Dao: riding the Blossoming Darkness immortal chariot through lofty, serene void-space. Phoenixes sing along cloud-paths while dragons and tigers harmonize, as the Twin Celestial Sovereign Stars illuminate distant astral towers. Shooting stars' flowing light merges with sun and moon to illuminate her immortal form—dark mists exhaled from her mouth, lightning flashing from her eyes. She may dwell in jade towers or wander the Sacred Jade Purity Realm, gathering luminous clouds in her hands, treading golden courtyard mountains. At the moment of realization, inner and outer become one, devotion stronger than gold. Though sharing chambers, they maintain pure Dao-hearts without worldly marital formalities.

This passage describes a sacred encounter between several Daoist female immortals (Lady Ziwei, Lady Nanyue, and others) communicating with a practitioner through divine texts. The general meaning is as follows:

These celestial maidens declare that the practitioner has now attained the true Dao (the Way) and may join them in roaming the immortal realms. They invite the adept to ride together in the Jade Void Chariot, gathering crimson pearls from celestial gardens, sipping immortal waters of the Purple River, and bathing along the shores of the Azure Stream. There, they will don immortal attire—a violet-feathered cape and a lotus crown adorned with solar radiance—freely wandering the highest pure realms of Shangqing. Together, they will pay homage to the Three Primes (Sanqing) and Eight Luminaries (important Daoist deities and sacred landscapes), pass through the Phoenix Gates and Cloud Passes, partake of golden marrow and jade nectar, and gather with the immortal host of the Great Dawn in the highest heavens.

Lady Ziwei emphasizes that this is a heavenly-ordained bond—unlike worldly attachments, there is no need for the practitioner to cling to mundane desires. Forming a spiritual union with these divine consorts (lingfei, referring to the female immortals) greatly benefits cultivation and brings no harm. They also mention the Divine Tiger’s Inner Truth: Azure-Jade Scriptures (a high-level Daoist esoteric text), which they are willing to exceptionally transmit due to the practitioner’s outstanding aptitude.

Lady Nanyue adds that this sacred union primarily establishes an immortal rank and divine duty, distinct from the defiled acts of the ordinary world. Finally, they caution the practitioner against harboring doubts, lest this rare opportunity be lost, and reveal that Lady Li of the Golden Terrace (another immortal) has already noticed the practitioner’s lingering hesitation.

The passage depicts a dialogue between celestial beings. When the "True Consort" (zhenfei, an honorific title for female immortals) read the letter written by the "Lady" (another female immortal), she smiled and said: Hand in hand, we wander together through the Twin Terraces of the immortal realm, enjoying this splendid gathering. Riding our cloud-carriages (jingping), we now soar through the celestial expanse as one.

The phrase "riding luminous clouds to the empyrean" refers to ascending to the heavens by harnessing the radiant mists, while "cloud-carriages" (jingping) are the ethereal vehicles of immortals. The author implies these words are no ordinary text—they conceal the profound mysteries of ascension for Daoist cultivators. To those who have yet to comprehend their deeper meaning, the passage suggests contemplating these truths with careful attention.