《雲笈七籤》Vol. 80

The Chart of the True Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu) depicts the forms of mountains and rivers. The mountain contours coil and bend, rise and fall unevenly, and stretch out in different lengths; streams meander and flow like the traces of brush tips left by the ancients when they wrote. Among ridges, cliffs, clouds, and forests, mysterious character-like forms faintly appear. Therefore, the Heavenly Perfected Dao Lord (Tianzhen Daojun) examined the patterns and configurations of heaven and earth, and according to the orientations and rhythms of these forms, gave names to the mountains.

Possessing the true-form chart of the Eastern Peak can settle the spirit, prolong life, and preserve oneself; when walking in the mountains or wading through water, one will be protected by the gathered hundred zhi (legendary lingzhi immortal herbs). Possessing the true-form chart of the Southern Peak, one can avoid the Five Plagues (the five pestilences) and drive away fire calamities; those who plot harm against one will instead bring harm upon themselves. Possessing the true-form chart of the Central Peak, what one seeks will proceed smoothly; one can obtain vast wealth, and wishes will be easily fulfilled without much exertion. Possessing the true-form chart of the Western Peak, one can ward off disasters brought by weapons; even when entering a battle formation, one will not be harmed by blades; the named spirits of mountains and rivers will respect and welcome the chart bearer. Possessing the true-form chart of the Northern Peak, one can avoid calamity when entering water, all poisons will recede, one can command jiaolong, and long enjoy blessings and emoluments.

If all five true-form charts of the Five Sacred Peaks are complete, one can move freely across heaven and earth and reach all four quarters; wherever one arrives, everyone rejoices, and humans and spirits alike will jointly revere one.

The Yellow Emperor campaigned against the feudal lords and once fought Chiyou in the wilderness of Zhuolu, ultimately capturing Chiyou. The feudal lords then jointly honored Xuanyuan as Son of Heaven, and the Yellow Emperor thereby replaced the Shennong clan. When anyone under heaven did not submit, the Yellow Emperor sent forth troops to campaign, opening mountains and clearing roads; he fought in all directions and for long periods had no settled dwelling. To the east he reached the seaside and ascended Taishan, also called Daizong; to the west he reached Mount Kongtong and ascended Mount Jitou; to the south he reached the Yangtze River and ascended Mount Xiong and Mount Xiang; to the north he pursued the Xunyu and ascended Mount Fufu, afterward settling at the foot of Zhuolu Mountain, yet still constantly moving about.

The Yellow Emperor inspected the mountains of the four directions and found that they all had mountains assisting the heavenly mandate, except that the Southern Peak stood alone as an isolated peak without an auxiliary mountain. Therefore the Yellow Emperor memorialized the Supreme Dao Lord of the Three Heavens (Santian Taishang Daojun), a high deity of Daoism; the Dao Lord ordered Mount Huo and Mount Qian to serve as auxiliary mountains to the Southern Peak. After receiving approval, the Yellow Emperor personally made mountain-form charts and appended them after the charts of the Five Sacred Peaks. Later, he also designated Qingcheng Mountain as “Zhangren” (Elder) and bestowed upon Mount Lu the title “Shizhe” (Envoy); the form charts of these mountains were likewise appended in sequence. Legend has it that the Dao of the Chart of the True Forms of the Five Sacred Peaks thus began in the era of the Yellow Emperor.

The Lord of Mount Tai, the Eastern Peak, commands 5,900 deities. He governs life and death, is the chief of the hundred ghosts, and is an object of sacrificial worship. Among the shrines to ghosts and spirits worshipped by ordinary people, some house deities of malevolent essences. After death, all people must return to Mount Tai to receive judgment and punishment.

Anyone who wears the True Form Charts of the Five Peaks (Daoist talismanic charts depicting the forms of the Five Peaks), when entering mountains and forests or mountains and rivers such as Mount Tai, will find that the deities of those mountains and rivers leave their territories to welcome him and bow. The Lord of Mount Tai wears a blue-green robe, a dark blue-green seven-tiered crown, and the Seal of Penetrating Yang and Great Peace; he rides a green dragon and leads his subordinate officials out to welcome him.

The Lord of Mount Heng, the Southern Peak, commands 70,700 immortals. When someone enters the mountains under the Southern Peak’s jurisdiction, the mountain deities all come out to welcome him. The Southern Peak Lord wears a crimson radiant robe, the Crown of the Nine Elixirs and Sun Essence, and the Seal of Night-Glow and Heavenly Perfection; he rides a red dragon and leads his subordinate officials out to welcome him.

The Lord of Songgao, the Central Peak, commands 30,000 immortal officials and jade maidens (female immortals). When a Daoist priest enters the mountains under the Central Peak’s jurisdiction, the named deities in the mountains all come forward to welcome him and bow. The Central Peak Lord wears a yellow plain robe, the Crown of Yellow Jade and Taiyi, and the Seal of the Divine Ancestor and Yang Harmony; he rides a yellow dragon and leads his subordinate officials out to welcome him. The Central Peak Lord is the sovereign of the lands of the five directions and should be treated with reverence. Taishang (the Supreme Lord) often appoints Perfected of the Three Heavens who are virtuous and held in high esteem to this post.

The Lord of Mount Hua, the Western Peak, commands 4,100 immortal officials and jade maidens. When a Daoist priest enters the mountains and rivers under his jurisdiction, the deities of those mountains and rivers all come forward to welcome him. The Mount Hua Lord wears a white plain robe, the Crown of the Great Beginning and Nine Streams, and the Seal of Opening Heaven and Penetrating Perfection; he rides a white dragon out to welcome him.

The Lord of Mount Heng, the Northern Peak, commands 7,000 immortals and jade maidens. When a Daoist priest enters the mountains and rivers under his jurisdiction, the deities of those mountains and rivers all come forward to welcome him. The Northern Peak Lord wears a dark robe, the Crown of Great Perfection and Dark Spirit, and the Seal of the Long Ford and Awakening to Perfection; he rides a black dragon out to welcome him.

Qingcheng Zhangren (the Elder of Qingcheng) was appointed by the Yellow Emperor. He governs the earth immortals, is the superior officer above the deities of the Five Peaks, and oversees divine officials of all ranks. He commands 10,000 immortal officials. When a Daoist priest enters the mountains, he will see the Zhangren wearing a crimson radiant robe, the Crown That Covers Heaven, and the Seal of the Three Courts; he rides a ritual carriage and leads the assembled deities out to welcome him.

The Envoy of Mount Lu was also appointed by the Yellow Emperor. His official rank is equivalent to that of a censor, and his office is one that oversees and commands immortal officials; he is probably [among] the Five Peaks....

The Daoist responsible for patrol and administration enters this mountain; the mountain’s envoy comes to welcome him wearing vermilion robes, a Pinghua crown, and the Seal of the True Forms of the Three Heavens. You also ride a keche, a carriage used according to ritual.

Mount Huo, the Crown Prince of the Southern Peak

The Crown Prince of the Southern Peak is the deputy lord of Hengyue appointed by the Yellow Emperor. He commands thirty thousand spirit officials, harmonizes the Qi of Heaven and Earth above, saves the common people below, examines and registers all immortals, and restrains and commands the water deities. Hengyue is precipitous and is the place to which the spirits submit. When a Daoist enters this mountain’s territory, the Crown Prince comes to welcome him wearing a blue brocade robe, a Qiming crown, and the Jade Register of the Dao Lord; sometimes he rides a ceremonial carriage, and sometimes he drives dragons and tigers.

The Crown Prince of Qianshan

The Crown Prince of Qianshan was appointed by the Yellow Emperor as deputy Crown Prince of Hengyue. Formerly he took part in government; his present duties are roughly those of an assistant. When a Daoist enters Qianshan, the Lord of Qianshan comes to welcome him wearing a purple-light embroidered garment, a Canling crown, and the Seal of the Vermilion Palace, riding a red dragon carriage.

The Mountain Lords Who Assist the Mandate

All the mountain lords who assist the mandate help the peak lords in governance. When a Daoist enters their mountains, these assisting mountain lords come to welcome him wearing vermilion robes, Xianhua crowns, and the Taishang Seal of the True Form. Their carriages have no fixed form.

Dongfang Shuo said that the headings and contents of the ancient True Form Diagrams of the Five Peaks were transmitted in a former life of Shennong and are the Taishang Eight Assemblies, All-Directions Flying-Heaven Script. Its writing and forms existed before bird-track script appeared. Unless immortals personally explain it and make its meaning clear, it ultimately cannot be known. If a Daoist wishes to wear the diagram seals and enter the mountains to seek the mountain forms, after copying the ancient-script scrolls he should inscribe “Record of the True Form Immortal Diagrams of the Five Peaks” on the outside of the volume.

Record of the Immortal Diagrams

The Immortal Diagrams say: all manner of responses and wondrous verifications are present, involving the forms of Heaven, humans, mountains, waters, flight, submersion, ornament, and plainness. These are the credentials of essence-truth; those with writing are collectively called Fu. Fu can verify responses, and all arise from good deeds and merit. Merit does not bring a response without cause; its path is that practitioners awaken to the Dao through causes and conditions and establish merit. Fu verifications will certainly appear; if they have already appeared but the corresponding result has not yet been obtained, it is because meritorious practice is not yet complete.

Therefore one should observe the precepts, accumulate Jing and Qi, visualize the deities, constantly contemplate the true forms, receive and wear Fulu, cause wondrous Qi to enter the body, and make wisdom penetrating. Those who understand should diligently and carefully follow and revere these teachings; thus can disasters be eliminated and evil expelled. Sincere practice brings verification; when verification appears, the deities descend, and what one prays for will surely be fulfilled. Thus these methods have been transmitted and used from the Three and Five onward, only that later generations have gradually grown fewer in cultivating goodness.

What is obtained from ancient methods, if it contains deviations, or if one happens to encounter profound oral formulas without understanding them, few can explain them clearly. Therefore, these contents are extremely precious and cannot be sought casually; once obtained, they also cannot be transmitted at will. A minister should select a suitable ruler before submitting them in memorial, and the ruler should also examine whether the minister is suitable to receive and transmit them. If oral formulas are transmitted to unsuitable people, both the transmitter and the recipient may suffer disaster. Those who have not yet grasped them should, according to regulations, submit a memorial to request instruction; those who are not yet thoroughly versed should continue practicing in private. Only by being cautious and keeping secrecy can each preserve auspiciousness; only by being coordinated and harmonious with one another can they jointly obtain the blessings of success and firm correctness.

Between ruler and minister, father and son, man and woman, teacher and disciple, and friends, they should explain the principles to one another. If there is doubt in the heart, do not practice; only when one truly understands without any doubt, holds right faith, and superiors and inferiors are of one mind and in harmony is it possible to resonate with the spirits. External rituals such as jade and silk, bells and drums, rites and music, as well as the three sacrificial animals used in sacrifice, various delicacies, and matters of desire, should all be gradually reduced. This is the precept that teaches people to stop killing. Those who understand the principle will be awakened by it and will no longer distort their intentions into reckless speech.

Recording the deeds of the ancients now is meant to make their era clear and not to alter them according to changing customs. The three sacrificial animals may be discontinued. Those who contemplate the wondrous—those who cultivate contemplating the Dao and discerning the mysterious—should not cling to words, lest they obscure the meaning and principle; they should begin from the root and seek understanding, be sure to guard the source, and then investigate its transformations. The source generates two from one, and the two become father and mother; one must not forget this root and should constantly keep it in mind.

The Laojun Zhongjing says: Dongwangfu (a male deity revered in Daoism, also called Dongwang Gong) is the Qi of pure Yang, chief of the ten thousand spirits, governs the East, and resides on Mount Penglai; his surname is Wuwei, and his courtesy name is Junjie. In the human body there is also a Dongwangfu: the Jing and Qi he transforms are the sun, within the left eye; his name is Fuxi, and his courtesy name is Yanchang.

Xiwangmu (the Queen Mother of the West, a female deity revered in Daoism) is the Qi of Great Yin, with the surname Ziran and the courtesy name Junsi; she governs the golden city of Mount Kunlun. There are nine layers of cloud Qi there; the mountain summit rises ten thousand zhang, directly facing the Big Dipper, the Huagai Star, and the Ziwei Palace, and is situated beneath the North Star. In the human body there is also a Xiwangmu: she is within the right eye, with the surname Taiyin, the name Xuanguang, and the courtesy name Yanyu.

If a person can cause Dongwangfu and Xiwangmu to guard both eyes, then one can move and see, have sharp ears and bright eyes, and distinguish beauty from ugliness. The many spirits below are likewise so: the mother longs for the child, and the child longs for the mother; when Jing and Qi are mutually bright and clear and unite, they can endure for long.

A person’s two breasts are the place where the Jing and Qi of the ten thousand spirits converge and where Yin-Yang unites. Beneath the left breast is the sun; beneath the right breast is the moon; these are the dwellings of Dongwangfu and Xiwangmu. Above, they govern the eyes; they roam over the head, pause beneath the breasts, and rest in the Jianggong (the palace where the heart is located). These are all Qi of Yin-Yang. If a cultivator of the Dao wishes for long life and to become an immortal, he or she must devote effort to harmonizing Yin-Yang Qi. Within Qi there is Shen; the efficacy of Shen has its talisman; the talisman relies on Shen, and Shen is the root of the talisman. Then who is the root? It is Taiyi (the source that governs all things), the father and mother. Taiyi is the master of ancestors and the source; the father is the Eastern Emperor…

The Queen Mother of the West (Xiwangmu) comes in response to summons, arriving in accordance with people’s thoughts. When she comes, there is no fixed place from which she comes; when she departs, there is no fixed place to which she goes. If sentient beings summon her with sincere hearts, she responds and manifests. Her traveling palace is established in the Kunlun wonderland (Kunlai), where its many palaces stand side by side; she also gathers at the great sacred mountains and dwells at the head of the Five Sacred Peaks (Wuyue). The source of the talismanic registers of the Five Sacred Peaks begins here as well.

Primordial Qi circulates; the Qi of the Northern Dipper is distributed throughout heaven and earth; heaven and earth resonate and unite, and the spirits of father and mother move their dwelling accordingly. If cultivators can obtain these talismanic methods, they may harmonize the Qi of the Dark and Yellow, command the divine generals of the Six Jia, and cause the Five Phases each to rest in its proper place. At the year-end assemblies of the Three Primes (Sanyuan: Upper, Middle, and Lower Primes) and on the birthdays of the various kings, one should pay homage to the spirits of father and mother, cultivate the talismanic methods, and accumulate merit. In this way one receives from above the Dao of the Mysterious Origin, regulates and transforms the myriad things, and makes rewards and punishments clear. Then, with the primal Qi, one washes away evil and defilement, and uses talismanic methods to rectify it.

Whenever the various kings first receive the talismans and perform ritual methods, those who ought to pay homage should all face the direction of the sun’s shadow. The True Form Charts of the Five Sacred Peaks (diagrams depicting the forms and symbols of the Five Peaks), charts and records of immortals, and the like all originate from the True Man of Great Mystery (Taixuan Zhenren).

In the early Han there was Sima Jizhu, who once took the Taixuan Immortal Maiden as his teacher. The Taixuan Immortal Maiden was styled Xiling Zidu and resided in the Dayou Palace within the stone chamber of Weiyu Mountain, where many mysterious and wondrous methods were stored, and the talismanic methods of the Five Sacred Peaks were all complete. Sima Jizhu consulted her on the methods of the Five Peaks and later memorialized what he had learned to Emperor Wen of Han. The emperor could not diligently practice them, so he transmitted these methods to Jia Yi; Jia Yi had not yet mastered them thoroughly and only understood their fundamentals in broad outline.

When Emperor Wen was in the Xuan Chamber (the main hall in front of Weiyang Palace) receiving the blessings that returned from the sacrifice, he asked about matters of ghosts and spirits. Jia Yi answered in detail. The emperor sighed and said, “I have not seen Master Jia for a long time; I had thought I surpassed him, but now it seems I am still not his equal.” Despite this praise, Emperor Wen still banished Jia Yi to a distant place. After Jia Yi’s disappointment, these methods were no longer transmitted or put into practice.

Later, Emperor Wu of Han favored Daoist arts, and Shaojun presented charts and books to the Queen Mother. The Queen Mother descended in response and bestowed charts and texts. Although Emperors Xuan and Ming of Han obtained these writings and charts, they could not concentrate on practicing them, and before long they were lost and scattered.

Sima Jizhu’s fellow students Ji Shou and Ximen Junhui were also proficient in apocryphal charts and prophecies (talismanic texts that predict fortune and misfortune and explain the heavenly mandate), and they accurately foreknew that Liu Ji would become Son of Heaven. After Emperor Guangwu restored the dynasty, they presented these methods to the emperor; but the emperor was busy with governmental affairs and had no leisure to adopt them, so they were set aside and not used.

In the seventh year of Jianwu (31 CE), calamities and anomalies such as solar eclipses and successive days of overcast rain appeared one after another, bandits and rebels rose in various places, and the situation was turbulent. By the eighth year of Jianwu (32 CE), Emperor Guangwu personally campaigned westward in Yingchuan, and Hedong also broke out in rebellion, shaking the capital. In order to pray to the spirits for blessings, the court began to adopt more widely the services of fangshi (masters of methods) and Daoist arts. Thereupon it summoned the Daoist Guo Xian and appointed him, in place of Zhang Kan, as Guanglucun (Superintendent of the Imperial Household).

Later, he accompanied the imperial procession to the southern suburb and was commanded to preside over the sacrifices; he also sacrificed at the Five Peaks, observed precepts, cultivated practice, and accumulated merit. After this, this ritual method was lost. In the time of Emperor Huan, Zhongfu made a living by divination in the market of Liaodao City, using his earnings to offer wine and meat and to pray for blessings on behalf of the people. When outsiders came to perform the Zhaijiao (purification ritual), he arranged it for them as well. People near and far praised his kindness and remembered it morning and night.

Li Gong (Li Yiqi) withdrew from the world and lived in seclusion; Zuo Sheng kept a low profile; Ge Xiaoxian (Ge Xuan) once practiced this method for Sun Quan and repeatedly obtained efficacious results. Li Fanghui practiced it for Emperor Wu of Jin, and auspicious omens also appeared. Yet worldly dust and entanglements are difficult to wash away; among cultivators, few who begin well also end well.

After Emperor Yuan crossed the Yangtze and moved south, Bao Taixuan repeatedly memorialized about this method, and Chancellor Wang greatly valued him. Later Bao Taixuan served as Chief Secretary of Guangzhou and Governor of Nanhai, where he educated the local people; he transmitted this method to Ge Hong, Ge Hong transmitted it to Teng Shushu, and Teng Shushu transmitted it to Yue Xuan. The transmission gradually became widespread. In practicing this method, the key lies in utmost sincerity, and one must maintain secrecy while cultivating it.

The Queen Mother Bestows the Zhenxing Tu on Emperor Wu of Han

After the Queen Mother of the West (a female immortal in Daoist legend) descended into the Han palace, Emperor Wu of Han saw a scroll in her small case, enclosed in a purple brocade bag. The emperor asked, “Is this also a method of the immortals? I do not know what is written in it—may I take a look?”

The Queen Mother took it out and showed him, saying, “This is the Wuyue Zhenxing Tu (Chart of the True Forms of the Five Peaks), a secret Daoist chart depicting the terrain of the Five Peaks and the orientations of their deities. Yesterday the immortals of Qingcheng Mountain came to ask me for it, and I was just about to take it to give to them. This is a secret text issued by the Three Heavens Taishang; its prohibitions are strict, and it is not suitable for a mortal body like yours to wear. For now I will give you the Lingguang Sheng Jing (Scripture of Spiritual Light Generation); it can help you communicate with the divine intelligences and strengthen your resolve.”

Emperor Wu kowtowed and begged without ceasing. The Queen Mother said, “In the first year of Qingxu of the Supreme Sovereign, the Daojun Taishang of the Three Heavens looked down and surveyed the six directions (heaven, earth, and the four quarters), examined the lengths of rivers and the heights of hills, fixed the position of the Heavenly Pillar, and arranged the geographical configuration. He established the Five Peaks as places of guardian support; honored Kunling as a place for settling numinous immortals; esteemed Pengqiu as a dwelling place for Zhenren (Perfected); placed the water deity at the source of ultimate Yin, and placed the Great Emperor in the realm of Fusang.

“Thereupon, Fangzhang Mountain became the seat for governing destiny, and on the island of Canglang halls were built for worshiping the Nine Elders. Zuying, Xuanyan, Changyuan, Liusheng, Fenglin, and Juku each became the name of a continent, all located within the Cangliu Great Ocean and the Xuan Ford. The seawater had jade-green and black hues, and its waves surged and churned; various spirits, immortals, and jade maidens gathered along the shores of the Cang Sea. Their names are too many to recount in full, but their actual distribution was clear and distinct. Thereupon, people followed the regulations of the mountains, rivers, and their sources…”

Rivers and mountains twist and turn; hills rise and fall; peaks and ridges stretch continuously, winding and coiling, their configurations like written characters. People therefore named them according to their shapes, fixed their names, and secretly drew their diagrams in the Xuantai (Mysterious Terrace, the place in Daoism where secret scriptures and documents are stored), transmitting them as proofs of spiritual efficacy. Immortals wear them as though carrying an imperial edict; when Daoist priests carry them while traveling through mountains and rivers, the hundred deities and hosts of spirits all respectfully welcome them.

“Although you have not yet made your practice upright, you have repeatedly gone among mountains and marshes to bow and seek the Dao (the Way), and the mind with which you seek the Dao has never been forgotten. I appreciate this sincerity; now I hand it over to you. You must receive and uphold it with solemn care, as though serving your ruler or father. If you leak it to ordinary people, disaster will surely come.”

The Lady said to the Emperor: “The Mother now opens the treasure-house of scriptures on the Purple Terrace and bestows its documents on you; she has also granted you the Book of the Eight Assemblies and the True Form Charts of the Five Peaks. These may be called the most precious things in the Supreme God’s mysterious treasure-house. Had you not come by mandate and been in accord with the spirits, you would not have seen these documents. Now, although you have obtained the True Form Charts and seen the wondrous principles within them, if you do not have the Five Emperors and the Six Jia, together with the Left and Right Lingfei Talismans; if you do not have the Register of the Jade Maidens of the Great Yin Six Ding Who Communicate with Perfection and Fulfill the Spirits, or the Book of the Great Yang Six Wu for Summoning Spirits, Heavenly Light, and Driving the Essence; if you do not have the Hundong Dongmeng Text on the left or the Gengsu Code of Luminous Seizure and Killing on the right; if you do not have the Ren-Gui Six Escapes and Eight Arts of Hiding in the Earth, the Bing-Ding Nine Red-Spotted Talismans for Entering Fire, the method of the Six Xin Entering Metal to Bring Forth Yellow Water and Lunar Efflorescence, or the art of the Six Ji, Stone Essence, and Golden Light for Hiding the Shadow and Transforming the Form; if you do not have the Eight Bestowals and Ten Formulas of Zi, Wu, Mao, and You, or the Six Numinous Majestic Rites; if you do not have the Earthly Direct and Curved Plain Formulas and Phrases of Chou, Chen, Wei, and Xu, or the method of the Purple Book of Long Life, Three and Five Sequential Movement; and if you also do not have the art of the Purple Measure, Flame Light, Inner Manifestation, and Central Square of Yin, Si, Shen, and Hai—then, in the face of these twelve categories of secret methods, on what basis could you summon mountain spirits, pay homage to earth deities, subdue the ten thousand kinds of spirits, drive away the hundred ghosts, make tigers and leopards obey your commands, and cause jiao dragons to serve you? What you claim to know is only a part of it; the rest you have not yet seen.”

The Emperor left his seat and knocked his head on the ground, saying: “I am an ordinary man from the turbid world below, of insincere and impure conduct. Today to hear the great Dao is a rare opportunity in my life; to meet the Holy Mother, and now for you to bestow on me the True Form Charts so that I may cultivate and seek deliverance from the world. The Lady now tells me that I still need the arts for summoning numinous spirits, such as those of the Six Jia, Six Ding, and Six Wu. Having already been enlightened by you, the benefit I have received is immeasurable. I only wish that you would continue to teach me, to relieve the hunger and thirst in my heart, to let withered wood receive the moisture of numinous yang and scorched grass be so fortunate as to be irrigated by sweet rain. I dare not say more.” The Emperor nevertheless kept speaking without stopping, and the Queen Mother...

The Queen Mother (Xiwangmu) also said to the Lady: “The Shizhen Xingbao Wen (Precious Writ of the True Form) is a scripture treasured by the spirit officials. This child (Liu Che) has repeatedly begged and sworn that he must obtain it, so I have made an exception and prepared to give it to him. However, the arts of the Five Thearchs and Six Jia for penetrating the true and summoning spirits are profound and far-reaching; one must be single-minded, pure in body and mind, and sincere. People who are polluted and impure are not suited to practice them. I have now bestowed the Text of the True Form on Liu Che, and you, Lady, should treat him well. I will ascend with you to Xuanlong, Yuye, and the Mountain of Yaozhen, to watch the youths and princes come to me and ask to receive the Supreme’s Hidden Book. I once told you the secret words of the ‘three-nine’; these words may not be passed on to middle-grade immortals.

“At the time, the Lady also said that seeing Liu Che so earnest in seeking it, she truly could not bear to refuse. I too found it hard to go against his wishes and could not simply begrudge the scripture. As for today’s matter, it reminds me of a past event: later, in Zhuling, I ate a numinous melon, and it tasted excellent. Thinking of this has been long; by reckoning, seven thousand years have passed.

“Since the Lady has already told Liu Che the chapter titles, and the twelve matters have all been stated, they should be arranged into sections. Why then should the host be made to kowtow and beg forgiveness, even to the point of bleeding?”

The Lady said: “It is not that I begrudge the Text of the True Form; I simply did not bring it earlier. This is a scripture transmitted by the Perfected Red Youth of the Many Texts of the Great Void, and its transmission originally differs for men and women. Moreover, if the method of attaining the Dao is proclaimed, I fear that Liu Che’s foundation is still shallow and he may not be suited to practice it.”

The Queen Mother’s expression was displeased, and she said: “Heaven has prohibitions: leaking secret methods and violating the explicit precepts—when transmitting, the recipient must be suitable, and the recipient must truly understand the Dao method. Why did you, Lady, speak to a person of shallow foundation about the chapter titles of the Lingfei Chapter? To speak of it casually without transmitting it is to flaunt the way of Heaven. Is this prohibition less important than transmitting secret methods itself? I will order the Directors of the Three Offices to investigate your fault of carelessly leaking it.

“The True Form Writ of the Five Peaks that I hold is a precious and wondrous text transmitted by the Supreme August Thearch of Heaven, the token of heavenly immortals—how could it be lightly given to Liu Che? It is only because Liu Che has begged earnestly and tirelessly, and has repeatedly held fasts for the rivers and mountains and practiced diligently, seeking a response to his quest for immortality. He is determined to transcend the dusty world but has not met a clear teacher, and so we have looked down and shown him regard. As for methods to teach people to become immortals, I do not begrudge transmitting them to you, Lady; but as for the methods that draw down spiritual efficacy, can you, Lady, grasp them alone?

“I now bestow the Text of the True Form on Liu Che, not because I believe he is certain to attain the Dao, but because I want him to gain verification in spiritual practice, so that in seeking immortality he will not go astray.”

This is meant to guide those willing to turn toward the Dao and accept instruction, and also to let those who are ignorant know that between heaven and earth there truly are such wondrous and real matters, enough to refute those arrogant people who do not believe in the Dao. That is all I wish to say.

Your temperament is unrestrained and violent, and your eyes are often red—how could you possibly cultivate into a Zhenren (Perfected Person) or an immortal and rise into the air? Only by diligent cultivation might you perhaps approach long life and deathlessness.

The Mingke (luminous statutes) says: “Long life is not difficult; what is difficult is hearing the great Dao. Hearing the great Dao is not difficult; what is difficult is putting it into practice. Putting it into practice is not difficult; what is difficult is persevering to the end.” A skilled craftsman can teach people rules and standards, but cannot make them naturally become exquisite in technique. What need is there to conceal such a principle?

That person said: “I respectfully follow your instruction.”

However, when Huan, Lord Daojing, and Master Wuchang, these three immortals, transmitted the lingwen (numinous texts), they stipulated that they be transmitted once every four thousand years, and that women transmit to women and men to men. Taishang (the Supreme Lord) issued a kejin (ritual prohibition), writing this rule into the Zhaosheng zhi Fu (Talisman of Manifesting Life). Huan later transmitted it to many virtuous great maidens, and together with those who received the teaching while holding the scripture slips, there were sixty-eight in all. Since the rule is that women may not transmit the scriptures and methods to men, recently, however, Qingzhen Xiaotong of Fugang Mountain was seen receiving the twelve items of the Liujia Lingfei zhi Fa (Six Jia Spirit-Flight Methods) from the Taiwei and Zhongyuan Lords; these twelve items are the same as what Huan transmitted. Qingzhen was Huan’s disciple who entered the fire, and it was not heard that the Six Jia methods he received were learned from anyone else. He is a male official, yet now he has been commanded to fetch this scripture and prepare to transmit it to Liu Che.

Previously, first telling him the catalog of the scripture chapters was also out of compassion for his mind seeking the Dao, wishing to strengthen his single-minded Qi, letting him for the time being broadly seek and inquire, and transmit it to him later; at the same time, it was also intended to let men transmit to men, to act according to the kejin, to make people diligent in cultivation and practice according to the method, ultimately obtain the Dao-method, and let people know the preciousness of the tianzhen zhi Dao (Dao of Heavenly Perfection). This is not casually holding the scriptures, showing them off, and leaking the heavenly Dao. I hope you will not take offense.

Lady Mother (a respectful title for the Queen Mother of the West), pitying his diligent aspiration and considering the Zhenxing (True Form) precious, also transmitted it to him, which was truly quite contrary to the rules. The Queen Mother smiled and said: “This too can be forgiven, can it not?”

That person then ordered the attendant maiden Ji Lirong to go to Fugang Mountain and tell Qingzhen Xiaotong to take out the twelve items of the Liujia Lingfei Zhi Shen Fang (Six Jia Spirit-Flight Method for Summoning Spirits) and prepare to transmit them to Liu Che. Soon the attendant maiden returned, holding an eight-colored jade box (a scripture box made of multicolored jade) and a brocade pouch with phoenix patterns, and took out the Liujia scripture. She said: “Your disciple Ke Changyan was previously commanded to go to the Crimson River to assist Lord Qiyuan of Southern Perfection in inspecting the affairs of the assembled dragons and fierce beasts. After the matter was finished, I passed by the gate and was commanded to transmit the Dao-method; having been invited by the Lady Mother, I came to Liu Che’s house. Unexpectedly, the Heavenly Numinous Supreme Sovereign (Tianling Zhizun) descended in person…”

“Descending into this foul and stinking human world, I wonder how your daily life is? How have you been lately?” the maidservant Ji Lirong asked.

Venerable Zhiyun wished to obtain the Jinshu Mizi (Secret Characters of the Golden Book), the Liujia Lingfei Zuoyou Cejing, and other documents, twelve chapters in all, and intended to transmit them to Liu Che; he sealed a copy and gave it to the envoy. But although Liu Che had a mind to seek the Dao, he was truly not material for becoming an immortal—how could it be fitting to transmit such things to a person like a walking corpse?

Chang had recently been at the emperor’s side and saw that many people offered remonstrances. They said: “Mountain ghosts weep in the thickets, and lonely souls wail in remote regions. Wars are launched, causing many families to be wiped out; weapons are recklessly stirred up, vainly exhausting the people and wasting resources, leaving white bones all over the ground. The emperor is extravagant and disturbs the people, cruel and self-indulgent; his sins have already been made manifest to Taishang, and resentful qi has also appeared in the celestial phenomena. His evil reputation has reached Heaven; I fear he cannot attain the Dao and long life.” It happened that the Venerable One saw the edict and did not dare to disobey.

The Queen Mother of the West (Xiwangmu) smiled and said: “There are indeed many who speak of this child, but the emperor need not for that reason be judged incurable. One who loves the Dao and admires the immortal way—if he can concentrate his mind and guard his resolve, fast and examine his faults, and correct his errors, in a hundred days he can eliminate a thousand transgressions. Restraining himself, reforming and turning toward goodness, reverently serving the true spirits, cultivating contemplative visualization of the true Dao and focusing on a single thought—if he persists for one month, he can eliminate a thousand transgressions. Liu Che has aspired to the Dao for many years and has been rather diligent in fasting; he has repeatedly gone to famous mountains to pray, hoping for transcendence. Weighing his merits and faults, they are roughly already balanced.

“However, from now on he must diligently cultivate the Dao with a sincere mind, follow the teachings of Madam Shangyuan, and no longer be extravagant, licentious, or tyrannical, causing the multitudes to be exhausted and afflicted. He must no longer leave behind appeals from resentful souls and destitute ghosts, nor again have the grievances of exhumed graves and the miserable scenes of bloodshed and corpses lying everywhere; as for his past merits and rewards, they need no longer be mentioned.”

The Lady then rose from her seat, holding an eight-colored jade bookcase (a document box made of multicolored jade), adorned with hidden phoenix-shaped patterns. She looked up to Heaven and, facing the emperor, prayed:

“The Nine Heavens are vast and profoundly deep; the divine light of Taishang shines forth. The spirits perceive the mysterious and wondrous; the clear void is bright and luminous. The Dao of clear emptiness has its wonder in guarding and maintaining; only one who guards qi can attain long life. When the mind and will are single-mindedly fixed on the Dao, one can reach stillness; when one resonates with the true spirits, the divine intelligences are set to serve. Though the physical form suffers wear and strain, one can still stabilize the spirit, and lifespan is extended.

“Now I transmit to Liu Che the Lingfei and the methods of the Six Ding and the left and right summoning of spirits. The light of Heaven can cause the spirit to flourish; after practicing them, one may step into the void, or conceal one’s form, enjoy long life and enduring vision, and turn withered white hair back to black. What I transmit can enable a person to enjoy a lifespan of forty thousand years; what is transmitted to Liu Che will enable him to enjoy a lifespan of forty years.

“If one violates the prohibitions and leaks the secret methods, disaster will surely overturn one’s entire clan; if one contravenes the Dao of Heaven, one will surely sink into the dark underworld. These words are meant to reveal fortune and misfortune; I solemnly inform Liu Che.”

The master (the honored teacher who transmits Daoist methods), Qingzhen Xiaotong, is the Sizhi (director of supervision, an office in charge of inspection and correction) of Taishang Zhonghuang Daojun, and also an inner-chamber disciple of Yuanshi Shitian Wang. His surname was Lingyang, courtesy name Bihua; his appearance was like an infant’s, and in the immortal palace...

Her sobriquet was “Qingzhen Xiaotong” (Green Perfection Youth). Her bearing was bright and penetrating; she saw into hidden subtleties, communed with the sage Dao, and could illuminate the transformations of all things. Like a mysterious mirror, she observed things profoundly. Her intelligence was outstanding, and she was a paragon among those cultivating perfection. She traveled through vast immortal realms, began to oversee the affairs of the immortal bureaus, dwelt in Xuanpu (Dark Garden), and held immortal office.

She said to the Imperial Lord: “Your disciples have now entered the gate of the Teacher-Lord and may act according to their own wishes. If they do not observe the rules of reception and transmission, they will surely bring about their own downfall.” After speaking, she pointed out one by one with her hand the matters that should be observed, and gave the relevant documents to the Imperial Lord. There were twelve items in all. After finishing all of them, she again admonished the Imperial Lord:

“The Five Thearchs are the true essences of the five directions; the Six Jia are deities that connect spiritual power through six directions. Wear and revere them, and you may seek long life. This book was sealed by the High God at the Terrace of Dark Radiance; you must treasure and preserve it.”

The Queen Mother said: “This book was composed by the Supreme of the Three Heavens and kept at the Terrace of Purple Mound. It is stored in a chamber of the spirit altar, sealed in a casket made of ornate jade, wrapped in silk woven with orchid grass, tied with purple gauze cords, and stamped with the seal of the Great Thearch.

“One who receives this book may transmit it to one person only after forty years; if there is no suitable person, after eighty years he may transmit it to two people at once. Those who have attained the Dao transmit it once every four hundred years; those who have become immortals, once every four thousand years; those who have attained the True, once every forty thousand years; those who have ascended to the realm of the Supreme, once every four hundred thousand years.

“To transmit it to an unsuitable person is called leaking the Dao of Heaven; to meet a suitable person and not transmit it is called obscuring the heavenly treasure; to transmit indiscriminately without following the regulations is called slighting the Dao of Heaven; to accept the scripture without revering it is called neglecting the Dao of Heaven. These four—leaking, obscuring, slighting, and neglecting—are like axes that invite death and carriages that bring disaster; one must take them as warnings.

“Those who leak the Dao of Heaven will die on the road, fall into ordinary forms, and have their bones shattered; those who obscure the heavenly treasure will in a future life be blind and deaf, their fate ruined, and finally die; those who slight the Dao of Heaven will bring disaster upon their parents and be punished in the Xuan Bureau (the underworld divine administration); those who neglect the Dao of Heaven will die of exposure, fall into evil destinies, and suffer illness in future lives. These are the precepts and prohibitions of the Daoist gate, so one must be cautious.”

The Queen Mother then transmitted the True Form Diagram of the Royal Peaks to the Imperial Lord, who bowed and received it.

The Method of the Five Peaks True Form Diagram (with Preface)

Disciple Ge Hong said: “The Supreme Dao has no form; its subtle workings are difficult to describe. The affairs of immortals are indeed not fit for those of shallow understanding to investigate. Yet people in the world, never having seen the gateway into the Dao, all suppose that the way of immortals does not exist. When they do witness true proof with their own eyes, they often refuse to tell others. Thus clear and turbid differ, and fragrant and foul are utterly distinct.

“If Daoist priests obtain secretly preserved sacred books, they should all…”

If these Numinous Perfected writings (Daoist scriptures of the divine Perfected) were held by only one person, they would likely be lost; how then could they be transmitted for a hundred generations? Hong said that when transmitting scriptures one must find the right person; how could they all be kept secret? In the Jiangdong region this book no longer exists. If Master Zheng still hides it and refuses to let it out, these writings will be lost forever.

Yin once told Master Zheng these words, saying: “Everyone has a chance to obtain Daoist books. The earliest Great Characters of the Heaven-Writings of the Three Sovereigns and the Numinous Writings are all exquisite scriptures. When people practice diligently and seek the Dao sincerely, sometimes they suddenly hear of them or see them. The True Form Charts of the Five Peaks stand at the head of the catalogue, yet in the Wu-Yue region no one can transmit or practice them. If this scripture has never been transmitted, is it because it is precious and therefore not to be taught? I wonder whether you, sir, have this book. If it could let fish-eye-like ordinary things reflect in the radiance of the Nine Yang, and let mounds, tiles, and stones momentarily glimpse the market of Nanhe (a legendary gathering place of treasures), then people would look up to the Heavenly Perfected (celestial immortals). My resolve to seek the Dao would thereby become firmer and deeper.”

Master Zheng said: “I do seem to have this book. There are strict prohibitions on transmitting it; it must not be casually disclosed. If it is transmitted to the wrong person, it will inevitably bring guilt. Although Daoist priests aspire in their hearts to the pure, quiet, orthodox Dao, their conduct is often incomplete. If this book, which easily invites disaster, were handed over to them, would that not be courting disaster oneself, even bringing on the punishment of the knife and saw? Therefore, those who previously obtained this book also did not dare transmit it lightly to others, and as a result its transmission gradually broke off; such is precisely the situation. Your resolve to seek the Dao is extremely deep; surely you can penetrate the profound principles and dispel confusion. That is why I am telling you; for now, do not spread this matter abroad.

“I formerly obtained this book from Master Qingniu. Since receiving the chart, I have not yet transmitted it to anyone. According to the rules of the immortals, it should be transmitted to one person; only then can one hide one’s traces from the dusty world and depart for good. The world’s turmoil never ceases; I cannot delay like this any longer. I intend to transmit this book to you.”

About a year later, on a quiet night in the seventh month, Master Zheng summoned Hong and said to him: “I am about to leave. You may prepare pure white paper and copy out the diagrams and text.” Hong then fasted, set up a sacrifice, and received the transmission. The methods and rules for practicing this book today all come from Master Zheng’s teaching.

Master Zheng said that Master Qingniu was the immortal Feng Junda, originally a man of Longxi. He first consumed coptis (huanglian) for more than fifty years; later he entered Niaoshu Mountain to cultivate, and also ingested refined mercury for more than a hundred years. When he returned to his hometown, his appearance was still like that of a thirty-year-old. He often rode a green ox, and was therefore called the “Green Ox Daoist.” When he went out and heard that someone was gravely ill and near death, whether he knew them or not, he would give them the medicine from the bamboo tube at his waist; sometimes he would also perform acupuncture for people, and often a single needle would cure the illness. Many people in the world have personally verified his curative effects.

They did not disclose their names to others; the world knew him only by the name “Riding the Green Ox.” More than two hundred years later, he entered Xuanqiu Mountain and was never heard from again.

Master Qingniu said: If someone possesses the True Form Charts of the Five Peaks (Wuyue Zhenxing Tu)—Daoist talismanic charts that depict the forms of the Five Peaks and carry protective significance—each of the Five Peaks will send five spirits to guard the chart and the place where it is kept. The mountain gods and water-spirit gods of nearby mountains and marshes also often send attendants to protect it. If anyone harbors evil intent and wishes to harm the chart holder, calamity will instead fall upon that person. This chart can drive away military disaster and plague; worn or carried on the body, it offers protection even when walking on blade edges. It also inspects people’s wicked, defiled, and improper conduct: those who act improperly bring disaster upon themselves, and those who are wicked and defiled bring misfortune to their household. Therefore people should deeply fear this and act cautiously.

If someone wears this chart, or carries it in hand while walking in mountains and forests, the spiritual lords of the mountains, rivers, and earth veins will all leave their territories to bow in welcome and receive them with honorable rites. Even the ghosts and spirits honored by the chart still observe humble and respectful rites; how much more should ordinary people not be negligent or remiss?

Master Zheng said: Those living at home should perform a sacrifice once each year, using this chart to pray for household prosperity, promotion in office, smooth travels, deliverance from misfortune, fulfillment of wishes, and long life. If one lives alone in mountains and forests, the sacrifice may be simplified. This is because mountains and forests are quiet and secluded; when cultivating the mind, no evil thoughts arise, and no wine or meat offerings are involved—a reverent heart alone suffices. The household environment is mixed and noisy, with women, chickens, and other such things; dust and defilement easily accumulate, and speech may give rise to disrespect. Impure Qi can affect the dwelling place of the spirits, so one must fast and purify oneself and sacrifice to the spiritual chart in order to dissolve calamities.

At the time of sacrifice, one should fast and purify for three days according to the monthly jian (monthly establishment) of that month. At midnight, in the courtyard or a secluded room, perform the sacrifice facing west, without letting others see. The offerings are white rice cakes and dried meat, twenty-five jin in total, and one hu of clear wine. Place ten cups of wine on one table; if there is no table, a new cloth may be used instead. Light two censers of incense. The wine left over from the sacrifice should be put separately in a bottle and placed to the left of the seat; then pour the wine in order and offer the rice cakes, flowers, and dried meat. The remaining dried meat is placed on a plate and set to the right of the seat; take edible greens and cover the offerings with them, placing the flowers and dried meat beneath the greens. It is even better if there is fruit.

After the arrangement is complete, the master of the house stands; there is no need to kneel or bow. Then write the memorial text on memorial paper with cinnabar; place the memorial paper on the table and put the chart on the seat behind the table. If there are other matters to pray for, they should be spoken aloud. After the offerings have been consumed, burn the memorial text in the room where the sacrifice was performed until it is completely reduced to ashes; put the ashes into hot water and have every member of the household take a small amount...

Frequently spraying and washing the face, eyes, hands, and feet with water can make the eyes bright, protect one from illness, avert military disasters, drive back ghosts and specters, disperse the Qi of death, and stabilize the mind and spirit. If a household is wealthy and its goods are abundant, bringing out precious items as offerings during sacrifice is of greater benefit to the deities. This is the same as sacrificing to mountains and rivers: the emphasis lies in the richness of the offerings. In ancient sacrifices people commonly used the Grand Sacrifice (tailao: ox, sheep, and pig) or the Lesser Sacrifice (shaolao: sheep and pig), along with cooked food, cakes, and similar items—precisely because they esteemed abundance.

When transmitting this method, the offerings are cakes, flowers and fruit, five jin of dried meat, and two dou of wine. The sacrificial meat (zuorou, the meat distributed after the sacrifice) may be given only to those of like mind and purpose; if it is a great sacrifice with more offerings, it may also be given to the whole family to eat. Eating the sacrificial meat can eliminate disasters and avert misfortune, and expel all kinds of evil Qi. The documents for sacrificing to the Five Peaks (Wuyue: the five famous mountains of east, south, center, west, and north) should use fine paper and be written in cinnabar.

Document Inviting the Lords of the Five Peaks and Their Assisting Spirits (transmitted by Lord Zheng)

On such-and-such year, month, and day, a man named so-and-so, born in such-and-such prefecture, commandery, county, township, and ward, aged such-and-such years, respectfully follows the regulations of the Daoming Code and, after fasting and purification, reverently invites the Lords of the Five Peaks, the Lord-Designates of Huo and Qian, the Elder of Qingcheng, the Envoy of Mount Lu, and the Divine Lords of the Eight Mountains who assist the Heavenly Mandate:

The Lord of Mount Tai, Eastern Peak, together with the assisting spirits of Mount Luofu and Mount Kuocang;

the Lord of Mount Heng, Southern Peak, together with the Lord-Designates of Mount Huo and Mount Qian appointed by the Yellow Emperor;

the Lord of Mount Songgao, Central Peak, together with the spirits of Mount Shaoshi and Mount Wudang;

the Lord of Mount Hua, Western Peak, together with the spirits of Mount Difei and Mount Nüji;

the Lord of Mount Heng, Northern Peak, together with the spirits of Mount Hefeng and Mount Baodu;

the assembled official lords of Taiyue, together with the true immortals, local spirits, and great deities of waters, marshes, mountains, and mounds throughout the thousand mountains and hundred rivers and at the various hills and ancient sites.

May the ascending numinous beings in the Mysterious Register of the Three Heavens—all those called spirits from the lower realm—mount and roam and descend to the place of fasting sacrifice in the village of such-and-such commandery, county, township, and ward.

I, so-and-so, on such-and-such year, month, and day received the true image (the image of the divine truth) from my former teacher. In accordance with the Code of the Nine Capitals and Thousand Radiances and the Talisman of Illuminated Generation of the Nine Qi Elder, the Lords of the Five Peaks jointly dispatch twenty-five spirits, and the thousand mountains and hundred rivers each send attendant officials to guard the charts and registers and protect my person.

I, so-and-so, have grown up in the dusty, mundane world; in my actions I often commit transgressions; my talents are insufficient to penetrate the true Dao; my knowledge is shallow and my ritual power weak; I have not been able to flee far from worldly entanglements and dwell freely among mountains and forests; though I carry the numinous charts, I have been stained by impure Qi. The statutes concerning scriptural prohibitions are very severe, and I fear violating taboos; therefore I have carefully announced the sacrifice, devoutly observed fast and purification, and prayed with sincerity. May the deities grant that I, so-and-so, attain long life and enduring vision, that wherever I go there be no ominous obstruction, and that disasters vanish; may metal and stone open their essential radiance for me, so that spirit Qi may constantly abide within my body…

May all my affairs go smoothly and may I prosper and be abundant; may those who scheme against me meet misfortune instead, and may those who slander me be harmed instead. May these twenty-five deities and the thousand spirit officials guard me throughout the year and protect the spiritual text.

After the sun and moon have alternated and the seasons have advanced, this matter should also be reported above. One should state that one resides in such-and-such commandery, county, township, and hamlet, and the Envoy of the Nine Lights and the Grand Officer Weiming should respectfully present the sacrificial text. The sacrificial text should be written carefully in the manner of Daoist memorials submitted to superiors; the mountain deities, commanderies, counties, villages, as well as the year, month, and names written in it should all be filled in according to the usual format. From this point on, the exact wording may be deliberated and handled flexibly. This is the annual sacrifice (Suiji) ritual. If one presides over the sacrifice in the capacity of Libationer (Jijiu), one should also set up the divine seats of the Daoist administrative seat.

Master Zheng said, “The text following ‘Shenxiang’ is a talismanic writ bestowed by Taishang Daojun upon the spirits; it is also a secret text left behind by the immortal Lu Nüsheng and delivered to Master Feng.”

In former times, the Yellow Emperor toured the world and visited the spirits. He found that the Four Marchmounts of the east, south, west, and north each had mountains that assisted the heavenly mandate, but Mount Heng alone stood isolated and had no auxiliary mountains. Therefore, together with Chang Yu, Li Mu, Fang Ming, and others, he submitted a memorial and prayed. After three days, Taishang of the Three Heavens caused Mount Huo and Mount Qian to serve as crown princes—deputy lords—of the Southern Marchmount; appointed Mount Qingcheng as the Elder, and appointed Mount Lu as envoy, so that together they might assist Mount Heng and guard the south, and recommended Perfected Ones of lofty virtue to serve as the principal deities. The crown prince is the deputy lord of Mount Heng. Some people in the Wu-Yue region call Mount Huo the Southern Marchmount, but this does not accord with the orthodox account.

Sacrificial Text for Conferring the Diagram

I, so-and-so, was born an ordinary person with flesh and blood, and my descendants are likewise ordinary worldly people; I indulged in drink, my conduct was noisy and bad, I mixed in the polluted secular world, and what I sought and did were mostly worldly matters. Fortunately, I have had the karmic opportunity to encounter the teaching of the Great Dao, and so have been able to wash away defiling customs and have been permitted to begin anew. I wish to cultivate my inner heart, act with caution, and not transgress Daoist law; I hope to become one of the numinous Perfected, and day and night I shall be diligent, not daring to slacken.

Formerly, on such-and-such year, month, and day, in such-and-such place, I received the True Forms of Jia and Yi from my former master, and according to the code of the Nine Capitals and Thousand Luminaries, I was permitted to transmit them. Now, in accordance with Daoist law, I ought to transmit them to people of good conduct who are cautious and reliable. At present there is a Daoist priest of like mind and shared path, named so-and-so, residing in such-and-such commandery, county, township, and hamlet; he is a male person, so-and-so, about such-and-such years of age. He is cautious at heart, diligent, and respectful, and will surely be able to proclaim and open the wondrous teaching and spread the divine Qi of the orthodox Dao.

Therefore, on such-and-such month and day of this year, I have written the oath document, confer the true diagram upon him, and use cloth as the token of covenant, admonishing him to swear to secrecy and not to leak heavenly secrets. We should be of one heart and affection, always caring for one another; we must not abandon the root and chase the branches, nor should we covet glory and private gain. As for the Five-Eight Great Covenant—the oath clauses in the transmission ritual—and the misfortunes, blessings, and time limits stated therein, all should be carefully weighed according to one’s own circumstances, and the recipient and transmitter properly arranged. I respectfully prepare fasting and sacrifice, take the talisman mandate as witness, and respectfully submit this document.

I, a womb-born mortal (with a physical body and ordinary flesh), am like a descendant of dry bones, growing up in a turbid and disordered world and suffering guilt and calamity. The faults I have accumulated in the past have piled up disasters like a mountain. Heaven has pitied me and allowed me to hear the sage’s teachings. I wish to open my heart and reform myself, cherish life and delight in cultivating the Dao, admire the responses of the spirits, seek the reply of the true Dao, and hope to receive the grace of cleansing defilement and prolonging life. I wish always to abandon evil and practice the good way, and I wish to become a disciple of the Daoist gate, seeking long life.

From now on, whenever I climb mountains or cross rivers, I will rely on the protection of the spirits. I single-mindedly take refuge in the Daoist gate and dare not be double-minded; I also respectfully offer local products to show my sincerity. From today I receive the True Form Charts of the Five Peaks (Wuyue Zhenxing Tu; charts depicting the forms and configurations of the Five Peaks’ mountains and rivers, kept and reverently upheld by cultivators). I will treasure them close to me and never let them leave my side. According to the agreed term, I will never reveal them to others; I will love the transmitter and support one another, sharing the same Qi. I will fast and purify defilement, without calculating honor or disgrace. Matters protected by heavenly precepts—I dare not be negligent, nor dare I violate the prohibitions; I observe and receive the method’s instructions and keep them firmly in mind.

I carefully purify body and mind, set up a fast and announce the sacrifice, taking this as the beginning of the ritual. Immediately afterward, I present memorials (petitions submitted to the heavens) to the Three Heavens (Santian), asking Taishang to remove so-and-so’s Three Corpses (Sanshi; in Daoism, deities said to dwell in the human body, arouse desires, and harm cultivation) and to enter so-and-so’s name in the Register of Life (Shengji; roster of the long-lived), engrave it on a jade tablet, and seal it away in the Crimson Mansion (Jiangfu; a celestial immortal bureau). I ask the sacred peaks of the five directions each to dispatch five deities, commanding hundreds and thousands of mountains and rivers, to send attendant officials at any time to guard this chart, long protecting so-and-so, granting him immortality and endless prolongation of life.

Bao Liang of the Jin Dynasty Practiced This Method

After examining the Huangdi Jiuyue Yugui Neizhen Xuanwen (The Yellow Emperor’s Mysterious Writ of Inner Truth in the Nine-Keyed Jade Casket), Bao Liang said: This book was compiled and transmitted by Taishang of the Three Heavens. I once heard from my predecessors that in the Purple Orchid Palace of the Queen Mother of the West, this kind of image was painted on all the walls; the jade maidens and immortals in the various palaces also had this chart painted on their clothes. In the past, the Queen Mother of the West gave it to Zhonghuang Taiyi (Central Yellow Great One); Zhonghuang Taiyi in turn transmitted the chart to hermits in famous mountains and to those with immortal registers, and stipulated that it be transmitted only after a period of five-eight years (as the original says; the precise term indicated is unclear). Without destiny and opportunity, one would not even see the chapter titles of this book. What Lu Nüsheng obtained in the mountains was also a chart of this kind.

When immortals and cultivators wear or carry such charts and enter mountain forests, rivers, and marshes, all the various deities encountered along the way will come out beyond the outskirts to welcome them. However, each of the Five Peaks has its own jurisdiction: mountains of the east belong to the Eastern Peak; the Western, Southern, and Northern Peaks are each likewise. Only the plains, rivers, the Huai River, and the central mountains and mounds all fall under the Central Peak. As for all those who enter the mountains to gather the Eight Minerals, as well as those who gather stone images, stone brain, flowing cinnabar, pearls, flying joints, yellow seeds, stone marrow, cassia blossoms, numinous mushrooms, and other such substances...

If the divine medicine is obtained without the Chart of the True Forms of the Five Sacred Peaks (Wuyue Zhenxing Tu), even if one wears the chart, one will ultimately be unable to obtain this immortal substance.

The method of wearing it is as follows: wrap it in blue or white silk, or place it in a purple pouch; it may be worn on the head, at the chest, or behind the elbow. Mountains, whether large or small, all have spiritual deities. When these deities manifest their forms, they identify themselves as a certain person from a certain mountain who has come to welcome and pay respects.

The Supreme Perfected One (Taishang Zhenren) regards this chart as bamboo envoy tallies and documents, and the spirits of the Five Sacred Peaks also take it as their credential. It is like the seals and documents used by surveillance officials in the human world; for this reason the gods of hills and mountains come to pay their respects. There are rules for receiving and transmitting this chart: it is transmitted once every forty years, and the transmitter must smear blood and swear an oath, making a mutual covenant.

If someone keeps this chart in the home, the Lords of the Five Sacred Peaks will each send five spirit deities to guard it; the various gods of the mountains, rivers, river sources, lakes, and marshes where he dwells will also each send attendants to protect him. If anyone envies him, secretly plots to slander him, defames him with words, or even plans to kill him or have him detained by officials, the twenty-five guardian deities sent by the Five Sacred Peaks, together with the attendant officials of the mountains and rivers, will report to the peak lord of his region; the peak lord will then order ghosts and spirits to turn the harm back upon that person, causing him to bring harm upon himself.

One who upholds this chart must keep body and mind pure. If one behaves perversely and self-indulgently, is irreverent, neglects or belittles what one has received, or slights the transmitter and the junior members of the lineage, disaster will come, even to the destruction of one’s family; therefore one must be cautious.

If one enters the mountains without this true chart, various sprites will confuse and harm one; if one gathers herbs without it, the host of spirits will obscure the true medicine; if a Daoist priest lacks it, the qi of the hun and po souls will be difficult to stabilize, and the Three Corpses (Sanshi, deities believed in Daoism to dwell in the body and obstruct cultivation) will create disturbances; if an occult practitioner lacks this document, none of the arts he performs will succeed.

Simply wear this chart on one’s person, and one can command the assembled deities and pass freely through heaven and earth. At home, deities will guard one; entering the mountains, the host of spirits will welcome one; when gathering herbs and consuming zhi grasses, true immortals will protect one; when encountering plague or danger, demonic evils and disasters will disperse of themselves. Thus one may set out empty-handed and return fully laden; all that is sought will receive true response, and misfortune and blessing will manifest. Those who possess the Dao should secretly treasure and revere it.

In the first year of Yuanfeng during the reign of Emperor Wu of Han, the Queen Mother of the West (Xiwangmu) transmitted this chart to Emperor Xiaowu.