《抱朴子內篇》Vol. 17

When someone inquired about precautions for mountain ascension, Ge Hong (Baopuzi) replied: Those who cultivate the Dao, practice alchemy, or seek seclusion to escape turmoil often retreat to the mountains. Yet those unfamiliar with mountain-entry protocols frequently meet with misfortune. As the folk saying goes: "At the foot of Mount Hua, bleached bones lie in heaps"—referring to those who grasp only half the truth. Though driven by the desire to preserve life, they instead meet untimely deaths.

All mountains, great or small, are guarded by mountain deities (shen). Greater mountains host more powerful deities, lesser ones house weaker spirits. Those who enter recklessly without proper methods may suffer lightly from illness, injury, or fright—seeing strange lights and hearing eerie sounds—or severely encounter inexplicably snapping trees, suddenly falling rocks, mental confusion leading to plunges into ravines, or attacks by tigers, wolves, or venomous creatures. Therefore, mountain entry must never be undertaken carelessly.

The optimal months for entering mountains are the third and ninth lunar months, when the "mountain gates" open. One must select auspicious days and hours within these months. If urgent matters prevent waiting, at minimum choose favorable dates and times. Before entry, observe seven days of purification (zhai) and bathing to maintain cleanliness, wear mountain-ascent talismans (fulu), and upon departure perform the "Three-Five Method for Whole-Body Protection" ritual.

The Five Sacred Peaks (Eastern Tai Mountain, Southern Heng Mountain, Western Hua Mountain, Northern Heng Mountain, and Central Song Mountain) each have years when they conflict with the Grand Duke (Taisui), just as regions have cycles of prosperity and decline. When flying talismanic baleful qi (shaqi) descends upon an area, even local leaders should refrain from action. According to the Zhou Gong's City Registry astronomical divisions, some calamities can only be avoided, not resolved—this applies equally to dwellings and mountains.

Special precautions: During jia-yi or yin-mao years, avoid entering the Eastern Peak in the first/second lunar months; during bing-ding or si-wu years, avoid the Southern Peak in the fourth/fifth months; during geng-xin or shen-you years, avoid the Western Peak in the seventh/eighth months; during wu-ji years, avoid the Central Peak in the final month of each season; during ren-gui or hai-zi years, avoid the Northern Peak in the tenth/eleventh months. These taboos apply equally to Mount Taihua, Huoshan, Hengshan, Taishan, and Songgao Mountain—all corresponding directions must be avoided.

Additionally, ancient objects that have existed for centuries may develop spiritual consciousness (jing), capable of assuming human form to deceive vision, often testing humans. Yet they cannot alter their appearance in mirrors—this characteristic...

When ancient Daoist practitioners entered the mountains for cultivation, they would always carry a bronze mirror over nine inches in diameter on their backs. This prevented mountain spirits and malevolent entities from approaching. If someone came to test them, they could discern the visitor's true nature by observing the mirror's reflection: benevolent immortals and virtuous deities would appear in human form, while bird-beasts and evil spirits would reveal their original shapes.

A crucial detail to note is that aged yaoguai (demonic creatures) always retreat backward when leaving. At this moment, if one turns the mirror to illuminate their backs, those without heels are yaoguai, while those with heels are mountain deities. Records describe how two Daoists, Zhang Gai and Ou Gaocheng, were cultivating in a stone chamber on Yuntai Mountain in Shu when a yellow-robed man wearing a kudzu scarf approached them. Upon using the mirror, they saw the figure transform into an old deer—the startled creature immediately fled.

Another account tells of a haunted courier station beneath Linlü Mountain where overnight guests either died or fell ill. When Xi Boyi stayed there, he lit lamps and recited scriptures at night. At midnight, a group of oddly dressed visitors arrived to gamble with him. Secretly using his mirror, he discerned they were all wild dogs. Later, he pretended to accidentally burn one "person's" clothing with candle flame—smelling scorched fur—then drew his sword to strike, causing the creatures to revert to canine form. From then on, the hauntings ceased—all demonstrating the mirror's supernatural power.

Truly accomplished adepts entering the mountains carried the Sanhuang Neiwen (Scripture of the Three Sovereigns) and Wuyue Zhenxing Tu (Charts of the True Forms of the Five Sacred Peaks)—revered Daoist mountain-pacifying treasures—to summon mountain deities and investigate spirits' origins. Those of intermediate capability used seventy-two types of demon-suppressing fulu (talismans), the Vermilion Official Seal, Bao Yuan's Twelve Seals, and other ritual implements to establish protective boundaries around their dwellings, which likewise prevented evil intrusions.

(Supplementary note: Daoism considers mirrors capable of revealing demonic forms, and when combined with incantations, they create protective wards. The mentioned seals and talismans are all Daoist demon-expelling ritual objects, with practitioners selecting appropriate defensive measures according to their cultivation level.)

The Inner Chapters of the Master Who Embraces Simplicity (Baopuzi Neipian) records several precautions for entering mountains to cultivate the Dao. Ge Hong (Baopuzi) recounts the teachings of his master Zheng Yin (Zheng Jun): Cultivating the Dao requires the same urgency as worrying about family poverty or fretting over low social status—with such dedication, nothing is unattainable. The true fear lies in lacking steadfast resolve, focusing only on immediate gains while forgetting long-term aspirations, or being momentarily inspired by profound teachings only to abandon them soon after. Under such circumstances, even minor progress becomes difficult to sustain, and one may instead suffer repeated setbacks. How could such a person possibly comprehend the profound and subtle principles of the Dao and reach its lofty heights?

The text meticulously lists mountain-entry taboos:

• 1st month: avoid wu days
• 2nd month: avoid hai days
• 3rd month: avoid shen days
• 4th month: avoid xu days
• 5th month: avoid wei days (some versions say xu days)
• 6th month: avoid mao days
• 7th month: avoid jiazi days
• 8th month: avoid shenzi days
• 9th month: avoid yin days
• 10th month: avoid chenwei days
• 11th month: avoid jichou days
• 12th month: avoid yin days

Auspicious days include jiazi, jiayin, yihai, yisi, yimao, bingxu, bingwu, and bingchen, among others.

Citing the Secret Records of the Nine Heavens (Jiutian Miji) and Great Unity Concealed Armillary (Taiyi Dunjia), Ge Hong notes that in long months (30 days), eight days should be avoided—including the 3rd, 11th, and 15th—while in short months (29 days), six days like the 5th and 13th are inauspicious. Entering mountains on these days invites tests from mountain deities, resulting in unfulfilled requests and failed endeavors. Not only Daoist practitioners but ordinary people venturing into mountains on these days may encounter dangers like fierce beasts or venomous creatures.

Ge Hong frankly admits that the auspicious and inauspicious transformations of Heaven-Earth and Yin-Yang cannot be fully known. He dares not assert these taboos are absolutely real, yet neither can he guarantee their complete nonexistence. He cites ancient sages like the Yellow Emperor (Huangdi) and Jiang Taigong who valued date selection, while Han dynasty scholars like Yan Junping and Sima Qian also employed such methods. Classical texts contain records of choosing auspicious days—the saying "only xu days are auspicious" has ancient origins. Emperors established Grand Historiographers to select favorable dates for significant events like imperial sacrifices. Yet some self-righteous mediocrities disdain date selection, which Ge Hong considers foolish. Modern people entering mountains without observing these taboos often meet with failure.

This passage discusses the special methods and taboos that ancient practitioners needed to follow when entering mountains for cultivation or seclusion. According to the Jade Pendant Scripture (Yuqian Jing), one must master the art of Dunjia (a secret Daoist technique) before entering famous mountains, though its specifics cannot be disclosed to outsiders.

The Lingbao Scripture mentions auspicious days for mountain entry: Baori, Yiri, and Zhuanri are highly favorable, while Zhiri and Fari inevitably bring misfortune. In his youth, the author aspired to practice in the mountains and thus studied over sixty volumes of Dunjia texts. Finding the material too extensive, he compiled key points into a manual for easy reference.

Several crucial concepts in Dunjia include: Tiannei days and Tiannei hours are ideal for drawing talismans (Fulu) to exorcise spirits; Tianqin days and Tianqin hours ensure safe passage by avoiding venomous creatures and wild beasts. "Tiancang" refers to the six Gui days, while "Dihu" denotes the six Si days—both are special times for entering or exiting mountain gates. Particularly noteworthy is the Shangyuan Dingmao day (also called Yinde hour or Tianxin hour), when entering the mountains enables the practitioner to achieve "daylight vanishing" invisibility, becoming undetectable even to spirits.

The mountain-entry ritual demands precision: gather grass from the Qinglong (Azure Dragon) direction with the left hand, place half at the Fengxing position, pass through the Mingtang (Hall of Light) to enter the Taiyin (Great Yin) position, all while performing Yu Steps (a Daoist ritual gait) and reciting the incantation: "Nuogao, General of Taiyin, protect this disciple [name] from being seen by outsiders." One must also conceal the body with grass, smear earth on the nose, and maintain breath retention. This achieves complete invisibility where "neither humans nor spirits can perceive you."

The text mentions directional deities in Dunjia: Liujia (Qinglong), Liuyi (Fengxing), Liubing (Mingtang), and Liuding (Yinzhong). Though these methods may appear as intricate as the hexagram imagery in the Yijing's Jiji hexagram, each step logically connects. The author advises aspiring mountain practitioners to first seek guidance from masters proficient in these arts—such adepts still exist in the world.

This passage discusses the Daoist practice of "Yu Steps" (Yubu) and methods for selecting auspicious dates. The "Yu Steps" are a ceremonial gait imitating the walking posture of the Great Yu when taming the floods: first place the right foot forward with the left foot behind, then advance the right foot again while bringing the left foot to meet it—this counts as the first step. Next, step forward with the left foot and bring the right foot to meet it as the second step. Alternating in this manner, three complete steps form the full Yu Steps sequence. This walking method is not only used in specific rituals but also holds significance in various Daoist magical practices.

Regarding date selection methods, the Lingbao Jing (Scripture of Numinous Treasure) records several criteria for determining auspicious and inauspicious days: "Treasure Days" (Baori) refer to dates where the Heavenly Stem generates the Earthly Branch, such as Jiawu or Yisi days (Jia belongs to Wood, Wu to Fire—Wood generates Fire); "Righteous Days" (Yiri) occur when the Earthly Branch generates the Heavenly Stem, like Renshen or Guiyou days (Shen belongs to Metal, Ren to Water—Metal generates Water); "Control Days" (Zhirì) feature the Heavenly Stem overcoming the Earthly Branch, such as Wuzi or Jihai days (Wu belongs to Earth, Zi to Water—Earth overcomes Water); "Attack Days" (Fari) involve the Earthly Branch overcoming the Heavenly Stem, like Jiashen or Yiyou days (Shen belongs to Metal, Jia to Wood—Metal overcomes Wood).

When entering sacred mountains for cultivation, one should choose either a Jiazi day or a "Day of Removal" (auspicious date), hanging five-inch strips of five-colored silk on large rocks to ensure prayers are easily fulfilled. Practitioners must also memorize the nine-word mantra of the "Secret Hexagram Invocation of the Six Jia" (Liujia Mizhu): "Lín bīng dǒu zhě jiē zhèn liè qián xíng" ("All warriors arrayed in battle formation advance"). Frequent silent recitation of this mantra can avert all disasters.

Mountain spirits often manifest as one-legged children who enjoy attacking people from behind. If one hears loud speech in the mountains at night, it may be a spirit called "Qi"—simply calling its name prevents harm. Another crimson, drum-shaped mountain spirit named "Renei" can also be warded off by knowing its name.

This passage describes various supernatural beings one might encounter in mountain forests and methods to deal with them. Ge Hong (Baopuzi) reveals that many seemingly strange phenomena in the mountains are actually transformations of jing (essence) creatures:

For instance, the one-legged spirit called "Hui," the nine-foot-tall figure wearing leather clothes and a bamboo hat known as "Jinlei," or the five-colored, red-horned dragon-shaped being named "Feifei"—none of these will harm you if you correctly call them by their true names. Talking trees in the mountains are actually the essence creature "Yunyang," and invoking its name brings good fortune. The flickering lights seen at night are mostly transformed from dead wood and need not be feared.

Different spirits appear at specific times with distinct characteristics: during the Yin hour (3-5 AM), those calling themselves "Yu Officials" are tigers, while "Danglujun" refers to wolves; at the Mao hour (5-7 AM), rabbits identify as "Elders"; during the Chen hour (7-9 AM), dragons proclaim themselves "Rain Masters"; and at the Si hour (9-11 AM), snakes claim the title "Solitary Ones." Other hours follow similar patterns—horses at the Wu hour (11 AM-1 PM) call themselves "Three Dukes," while sheep during the Wei hour (1-3 PM) declare themselves "Masters."

The methods to handle these beings are straightforward: when encountering ghosts that persistently call your name, scattering white cogongrass makes them vanish; if lost due to ghostly illusions, throwing a reed staff clears the path; hearing invisible officials' voices requires tossing white stones or reed spears to restore silence. Simply knowing these creatures' true identities and countermeasures renders them harmless.

This content reflects ancient wisdom of using naming conventions and specific objects to ward off evil, systematically categorizing mountain anomalies while providing practical solutions.

The Baopuzi records methods for defending against venomous snakes. In ancient times, the Circular Mound (legendary site where the Yellow Emperor performed celestial sacrifices) was often infested with large serpents, yet it also grew rare medicinal herbs. When the Yellow Emperor needed to ascend the mountain, Guangchengzi (a Daoist immortal) taught him to wear realgar, whereupon all venomous snakes avoided him. Today, carrying over five liang of cockscomb-hued realgar from Wudu (modern Gansu region) into the mountains will prevent snakes in vegetation from approaching. For snakebites, applying a small amount of realgar powder instantly heals the wound.

Among venomous snakes, vipers and green-gold snakes possess the deadliest toxins—untreated bites prove fatal within a day. Those unfamiliar with treatment methods should immediately excise the bitten flesh with a knife and discard it. The flesh will bubble as if scorched by fire, rapidly turning charred, saving the victim's life. During their most virulent periods in the seventh and eighth lunar months, if these snakes cannot release venom by biting humans, even their strikes against bamboo or trees will wither the plants.

Many contemporary Daoists entering mountains understand grand principles yet neglect snake defense—a grave oversight. Before mountain excursions, practitioners should train in jinfa (Daoist protective arts) at home: visualize the sun, moon, and four directional deities (Vermilion Bird, Black Tortoise, Azure Dragon, White Tiger) guarding one's body. Upon entering forests, first inhale three breaths to the left, hold them, and exhale toward grass, imagining crimson mist spreading for miles. Regardless of group size, arrange companions in formation—where this breath passes, even stepped-on snakes remain immobilized, and encounters become rare.

When confronting a snake, face the sun, inhale three leftward breaths, press the tongue to the palate, pinch the Duguan acupoint (exact location varies), while sealing the tianmen (crown of the head) and blocking the dihu (soles). Then one may press the serpent's head, bind it with circular hand motions, draw an earthly "prison" to trap it, or even handle it playfully. Coiled around one's neck, it dares not bite. Without jinfa mastery, mere exhalation can confine snakes in these "prisons."

For others' snakebites, exhaling three leftward breaths onto wounds instantly relieves pain and heals. Effective even across miles, remotely invoke the victim's name—chant "my left hand" for males, "my right hand" for females. These methods derive from Master Jie (ancient fangshi): entering mountains requires visualizing five differently colored snakes before breath-control techniques.

(Note: Terms like jinfa (禁法) and biqi (闭气) denote Daoist cultivation techniques—specific breathing, visualization, and movements for ritual efficacy.)

The passage describes ancient methods for protecting against venomous snakes and poisonous creatures when entering mountainous areas.

One technique involves bending green bamboo or small wooden boards to create a left-spiraling Yubu (a Daoist ritual walking pattern) while visualizing the image of a centipede. Some would wear thousands of such wooden boards on their bodies to avoid encountering snakes. Others carried dried ginger and aconite behind their elbows, burned horns of oxen, sheep, or deer to fumigate themselves, or wore Wang Fangping’s realgar pills. Applying a mixture of earwax from pigs and musk pills to the toenails was also effective, as both musk and wild boars were believed to repel snakes.

In the south, people entering the mountains carried the tail of a yinggui (a type of turtle) and the beak of a yunri bird (also called the jiu bird) for snake protection. If bitten, scraping these substances and applying them to the wound would bring immediate relief. Some also carried live centipedes in bamboo tubes—when sensing snakes nearby, the centipedes would move inside the tube, alerting travelers to hidden serpents in the grass. Large snakes encountering centipedes would be subdued by the centipede’s Qi (the Daoist concept of vital energy) and die, which is why southerners used centipede powder as an effective remedy for snakebites.

When asked how to guard against the many venomous creatures in the southern mountains, Ge Hong replied that the highlands of the Central Plains had clear, temperate climates free of such dangers, but the humid, hot regions of Wu and Chu—even famous mountains like Hengshan and Huoshan—teemed with poisonous creatures. He also mentioned the duanhu (also called yu, shegong, or sheying), a water-dwelling insect resembling a cicada that could fly despite having no eyes. Upon hearing human voices, it would shoot venom from its mouth; those struck would develop sores, and without prompt treatment, the injury could be fatal. Additionally, sand mites (shashi) were especially active during early mornings and evenings after rainfall.

This passage describes ancient Daoist practitioners' methods for preventing and treating poisonous insect bites during mountain forest cultivation, along with medicinal formulas to ward off wind-dampness ailments.

When traversing mountainous forests, one encounters venomous sand mites that only reduce activity under intense sunlight. These hair-tip-sized insects burrow into the skin upon biting, causing a prickling pain as if stabbed by awn grass. They can be extracted with a needle, appearing vermilion in color. Untreated, they penetrate bones and migrate throughout the body, with toxicity comparable to water scorpions (射工), both being potentially fatal. After passing through infested areas, practitioners should thoroughly warm their bodies by fire upon returning to their dwellings, causing the insects to fall off.

Preventive measures include carrying various medicinal pellets: Eight-Ingredient Musk Pills (八物麝香丸), World-Transcending Pills (度世丸), Life-Preserving Pills (护命丸), Jade Flask Pills (玉壶丸), Rhinoceros Horn Pills (犀角丸), Seven Stars Pills (七星丸), or Shepherd's Purse Pills (薺苨丸). If unavailable, carrying premium musk or equal parts realgar and garlic mixed into egg-sized pills suffices. For bites, apply these medicines externally or consume red amaranth juice—external application also proves effective. Decoctions made separately from five-leaf aralia root, raspberry herb, and sweetflag vine (each one to two liters when crushed) also cure.

Water scorpions winter in mountain valleys. During snowfall, their locations can be identified by melted snow patches with rising steam-like warmth. Digging less than one chi (≈30cm) reveals them; drying and carrying these insects provides summer protection. Daoists skilled in incantation techniques (禁咒) or those practicing True Unity meditation (守真一) require no medicinal preventatives.

For wind-dampness prevention: seven formulas—Golden Cake Powder (金饼散), Triple Yang Liquid (三阳液), Changxin Pills (昌辛丸), Winter-Resistant Honeysuckle Decoction (荤草耐冬煎), Solitary Shake Ointment (独摇膏), Yin-Yu Mystical Blossom Powder (茵芋玄华散), and Autumn Rehmannia Blood Pills (秋地黄血丸)—when taken consecutively for under fifty days, provide decade-long immunity. Master Yao relied solely on Triple Yang Liquid to brave cold bare-chested. Those ingesting Golden Elixir (金丹) medicines—though not yet attaining ascension—remain illness-free even when sleeping in dampness. However, these remedies primarily serve novice practitioners.

This passage records several secret Daoist methods for avoiding water disasters and exorcising evil spirits. First, the water avoidance techniques: Masters like Jie Xiansheng and Liang Youdao could sleep on ice without feeling cold or lie on rocks unbothered by autumn and winter winds—methods proven effective through practice. If a Daoist must cross rivers or seas, they can first break an egg by the water's edge, mix it with incense powder, and use the mixture to wash their body, thus becoming immune to waves and water dragons. One may also carry talismanic registers (fulu) like the "East Sea Youth Talisman," "Water-Control Talisman," or "Penglai Slip" to ward off aquatic dangers. Other methods include the "Six Jia and Three Metal Talisman" and the "Five Wood Restraint" technique. When crossing a river, chant: "Rolling reeds, rolling reeds, River Earl (water deity) leads the way, water dragons retreat, calamities disperse, heaven and earth clear."

The Jinjian Ji records: At noon on the fifth day of the fifth month (Duanwu Festival), crush five minerals—realgar, cinnabar, orpiment, alumstone, and azurite—soak them in golden elixir, and smelt them in a divine furnace. Use cassia wood for fuel, refine the molten copper with hard charcoal, and have a young boy and girl fan the flames. Cast the concave copper into a male sword and the convex copper into a female sword, each measuring five and a half inches (symbolizing the Five Phases' Earth element to suppress water essence). Wearing these bronze swords while crossing water ensures no water dragons or deities will approach. To distinguish male from female copper, quench the red-hot metal in water: raised portions are male, sunken ones female. If traveling by boat without entering the water, carry the male sword on odd days and the female on even days. Another method involves carrying a silk manuscript inscribed with the "Great Characters of the Northern Emperor" for protection against water hazards.

As for spirit exorcism: Daoists often wear the "Heavenly Water Talisman," "Supreme Sovereign Bamboo Envoy Talisman," and "Laozi’s Left Covenant" (a ritual contract artifact) while visualizing the Three Generals (guardian deities) to repel ghosts. Additionally, one must memorize the Register of Hundred Ghosts to know the names of all spectral beings.

This passage describes various protective talismans (fulu) used by ancient Daoist practitioners when entering mountains for spiritual cultivation. Several important types of these ritual symbols are mentioned:

First, it lists medicinal formulas combining ingredients like white quartz and azurite that could both reveal malevolent spirits and ward them off. Then it details the ritual procedure for using the "Forty-Nine Authentic Secret Talismans of the Yellow Court's Central Embryo from Laojun": On a Jia-Yin day, one must write the talisman in cinnabar on white silk, place it on an altar facing the Big Dipper at night while offering small amounts of wine and meat. After declaring one's name and performing prostrations, the talisman should be concealed within the collar to repel mountain ghosts, spirits, venomous creatures, and wild beasts.

Particular emphasis is placed on the five "Laojun Mountain-Entry Talismans." These must be drawn with cinnabar on peachwood planks, completely covering the surface, then hung at doors, windows, house corners, and along pathways within a fifty-pace radius of the dwelling. Effective for both long-term mountain retreats and short visits, these talismans prevent harmful entities from approaching.

The text also mentions a "Mountain-Opening Talisman" said to unlock the gates of ancient sacred peaks, engraved with archaic script and gold-silver-jade motifs. Finally, it describes portable talismanic seals: a two-inch square seal carved from jujube heartwood requiring prostration when worn, and three types of livestock protection talismans for stables and pigpens.

Most talismans trace their origins to Daoist immortals like Laozi (Laojun) and Chen Anshi. Their use requires specific materials (peachwood, cinnabar, jujube wood), orientations (north-facing offerings), and ritual protocols (name declaration, double prostrations), reflecting Daoism's meticulous approach to safeguarding mountain practitioners.

To avoid fierce beasts like tigers and wolves, someone once asked: "I've heard that in ancient times, a man named Tan Chang could walk on water or stay submerged for long periods. What method did he use?" The Baopuzi replied: "By mixing scallion juice with cinnamon to form pills the size of wutong seeds, taking seven pills daily for three years, one gains the ability to walk on water." Zheng Yin (a renowned Daoist alchemist) stated that simply mastering breath-holding techniques through a thousand cycles of practice would eventually allow one to stay underwater for about a day.

If one obtains a three-inch-long tongtianxi horn (a legendary mythical beast's horn) carved into the shape of a fish and holds it in the mouth while entering water, the water will automatically part, creating a three-foot-square space where one can breathe. The tongtianxi horn has a crimson vein running from end to end. If such a horn is filled with rice and placed among chickens, the birds will recoil in fright before pecking, even when inches away. Thus, southerners call this horn the "chicken-startling rhinoceros horn." Placing it atop a grain pile prevents all birds from landing; leaving it in the courtyard on a misty, dewy night ensures nothing gets damp. These rhinoceroses dwell deep in the mountains, glowing like torches on dark nights.

Stirring poison with a tongtianxi horn instantly makes the liquid froth white, neutralizing the toxicity—harmless substances show no reaction, making it a perfect poison detector. When traveling through foreign lands with venomous creatures, one should test food and drink this way before consuming. If a poisoned arrow strikes a man near death, piercing the wound with this horn makes it foam and heal. The tongtianxi’s detoxifying power comes from its diet: it exclusively eats toxic plants and thorny trees, never tender foliage. It sheds its horn naturally in mountain crevices once a year. If found, one must carve a wooden replica to leave in its place—undetected, the beast will shed there again the next year. Other rhinoceros horns also repel evil and counteract poison but pale in comparison to the tongtianxi’s marvels.

Others achieved aquatic abilities by ingesting the Liuwu talisman (a Daoist charm) daily for a thousand days, or by combining red-spotted spiders and seven-layered water striders with the Fengyi Water Immortal Pills. Merely applying certain elixirs to the soles of the feet enables water-walking. Even dandruff, when mixed into such formulas, yields similar effects.

In ancient times, Daoist cultivators often retreated to mountain forests for seclusion, though these areas were frequented by tigers and wolves. When entering the mountains, practitioners carried a ritual seal called the "Yellow God's Yuezhang Seal" - a four-inch square talisman inscribed with 120 mystical characters. By stamping clay impressions with this seal within a hundred paces of one's dwelling, fierce beasts dared not approach. If fresh tiger tracks were spotted, stamping along the direction of the prints would make the tiger depart, while stamping against their path would drive it backward. Carrying this seal ensured safe passage through wilderness.

This powerful talisman worked not only against wild animals but also subdued malevolent mountain and river spirits who demanded blood sacrifices and could inflict curses or blessings. Sealing their paths with stamped clay strips nullified their powers. For instance, in Wu Kingdom's Stone City, a giant turtle spirit lurked in deep pools, causing illnesses. Daoist Dai Bing created hundreds of Yuezhang seal impressions, scattering them across the waters from a boat. The ten-foot-long turtle surfaced motionless and was slain, curing the afflicted while dead hatchlings floated up afterward.

When encountering tigers unexpectedly, practitioners could employ the "Three-Five Prohibition Method" (transmitted orally, impossible to detail here). Another technique involved visualizing oneself as a thirty-foot vermilion phoenix (Zhuque) standing atop the tiger's head while holding one's breath to drive it away. For overnight stays, removing a hairpin stealthily and pointing it toward the White Tiger constellation with bated breath provided protection.

An alternate method required holding a blade in the left hand while drawing a square diagram on the ground and chanting: "Between Hengshan's northern face and Taishan's southern slope, thieves vanish and tigers hide, walls stand firm with golden locks." The blade must point toward the White Tiger direction at noon. The "Great Prohibition Method" involved swallowing Qi 360 times while alternately shouting at the tiger from left and right. Other protective measures included carrying talismans like the "Seven Stars Tiger Stride," "Jade Spirit," "Eight Powers Five Victories," "Li Er Great Peace," or "Central Yellow Canopy Seal," or burning sulfur to repel tigers.

This passage explains the efficacy and application methods of four types of talismans (Fulu). It mentions that talismans made from ox or goat horns, as well as the "Western Peak Lord's Mountain-Sealing Talisman" (referring to Huashan as the Western Peak, used for guarding mountainous areas), are particularly potent. The absence of any one of these four talismans would diminish their overall effectiveness.

Special emphasis is placed on the "Laojun Mountain-Entry Talisman" (a protective talisman transmitted by Taishang Laojun for entering mountains). The method of use simply follows the written instructions on the talisman itself. These talismans can not only be carried on one's person when entering forests and mountains but can also be affixed to house beams and pillars for protection. Both long-term mountain dwellers and temporary visitors can use these talismans for safety.

(Note: Daoism holds that talismans possess special spiritual power, and their mountain-entry use protects against wild beasts and malevolent spirits. Laojun refers to Taishang Laojun, revered as the progenitor of Daoism.)