《三洞群仙錄》Vol. 11

The eleventh scroll of Records of the Immortal Assembly from the Three Caverns documents several accounts of Daoist immortals manifesting their divine powers.

The first recounts the story of Wang Chuhui, a high-ranking official of the Shu Kingdom during the Five Dynasties period. Fond of befriending recluses, Wang once received a visit from a Daoist named Zhu Taozhi, who had inscribed large characters on bamboo leaves to request an audience. The two drank wine and discussed the Dao, finding great harmony in their exchange. Wang expressed his long-held wish to establish a Daoist temple in Mount Qingcheng for cultivation. The Daoist replied that the time was not yet ripe, then produced two seeds, planted them, and covered them with a basin. When he lifted the cover moments later, astonishing flowers had grown four or five feet tall, blooming in layered splendor. The Daoist explained these were "banner flowers" of the immortals. Later, Wang indeed became military governor of two regions, fulfilling the omen.

The second tale describes Xie Yuanqing's encounter with an immortal, who showed him trees with jade-green leaves and cinnabar-red branches that produced harmonious melodies in the wind. The immortal revealed these were "Langgan trees"—legendary divine trees from Mount Kunlun.

The third narrative concerns the trials of Xu Xun (one of the Four Great Celestial Masters of Daoism) testing his disciples. Using divine power, Xu transformed charcoal into beautiful women and dispersed them among hundreds of disciples. Only ten resisted temptation, and these ten later attained the Dao and achieved immortality. A place called "Charcoal Women Lane" in Jianchang County, Jiangxi, still commemorates this event.

The fourth legend tells of the master craftsman Lu Ban, who constructed a wooden kite in Liangzhou, controlling its flight by striking wooden pegs. When his father, through mishandling, flew to Wu territory and was killed, Lu Ban crafted a wooden immortal pointing southeast, causing three years of drought in Wu. Only after the Wu people offered apologies did he sever the wooden figure's arm, ending the calamity.

The final two accounts briefly mention Ye Fashan's encounter with an immortal who transmitted Daoist methods during his cultivation at Western Mountain, as well as the lore of Wang Ziqiao's jade coffin. These stories collectively reflect the Daoist belief in the tangible reality of immortals, using marvels and wonders to illuminate the profound mysteries of the Dao.

This scripture recounts several stories of Daoist immortals:

The first story tells of the exploits of Master Ye Fashan. Laozi (the Supreme Lord of Dao, highest deity in Daoism) commanded him to assist the future Emperor Ruizong and the Kaiyuan Sage Emperor (Xuanzong) of Tang before their ascension to the throne. Ye Fashan had already foreseen their temple names and reign titles. Later, he indeed received the imperial summons to the capital, where he helped quell Empress Wei's rebellion and supported Prince Xiang (later Ruizong) to the throne, subsequently aiding Emperor Ming (Xuanzong) in his succession. During his time at court, he frequently foretold auspicious and inauspicious events for the emperor. Once when Tibetan envoys presented a sealed treasure box that none dared open, Ye Fashan discerned it concealed a crossbow trap. He made the envoy open it himself, resulting in the envoy's death by the hidden arrow—fulfilling his prophecy.

The second narrative describes Wang Qiao, magistrate of Ye County during the Eastern Han dynasty. One day a jade coffin descended from heaven, and Wang Qiao recognized this as the Heavenly Emperor's summons. After ritual purification, he entered the coffin, which buried itself east of the city, forming a burial mound. That night, all oxen and horses in the county sweated and panted inexplicably. The people later built the "Lord Ye Shrine" in his honor.

The third account records the miraculous birth of Daoist master Wang Yuanzhi. His mother Lady Ding became pregnant after dreaming of a divine phoenix alighting on her during a daytime nap, and could hear the fetus crying in her womb. The eminent monk Baozhi told Wang's father Tan Xuan that this child would become a leader among immortals. When Emperor Yang of Sui was still Prince of Jin, he summoned Wang Yuanzhi. During their meeting, Wang's hair and beard suddenly turned white, frightening the prince into sending him away.

The final story recounts Wen Xiao's encounter with the immortal maiden Cai Luan at the temple of Perfected Lord Xu in Hongzhou. On the Mid-Autumn Festival—the day of celestial ascension—Wen Xiao heard a songstress at the temple fair singing lyrics containing hidden immortal language and his own name, suggesting they could ascend to the immortal platform together. After the song, he followed her deep into the pine forest to her dwelling, which resembled an official compound where they handled matters concerning river and lake drownings.

This passage recounts several stories of Daoist immortals and adepts:

Wu Cailuan was demoted to live as a mortal wife for twelve years after she leaked celestial secrets. Later, she and her husband, Xiao Shi, returned to Jinling to reside, eventually riding a tiger into Yuewang Mountain, where they vanished without a trace.

During the Western Han Dynasty, Liu Xiang was collating texts at the Tianlu Pavilion when he encountered an old man dressed in yellow robes, leaning on a blue-green staff. The elder identified himself as the essence of Taiyi (a revered Daoist deity), sent by the Heavenly Emperor to examine Liu Xiang’s scholarship. He then imparted secret texts on astronomy and geography to him.

The Biography of King Mu of Zhou records that during his southern tour, King Mu of Zhou visited the ruins of Xia Qi’s former residence at Huangtai Hill. While hunting in the snow, he composed three poems lamenting the hardships of the people, admonishing his ministers to always keep the welfare of the masses in mind.

Deng Shao entered Mount Hua in the eighth month and encountered a child collecting dew from cypress leaves with a five-colored pouch. The child explained it was for Chisongzi (an ancient immortal) to improve eyesight—a practice that later inspired the folk tradition of crafting "bright pouches" in the eighth lunar month.

Liu Baiyun of Jiangdu, having accumulated virtue through good deeds, met the immortal Yue Zichang. Though Yue recognized Liu’s celestial affinity, he noted that Liu remained trapped in the mortal world. He then transmitted Daoist methods and talismanic registers (Fulu) to him, teaching that mastery of transformation arts was essential for attaining the Dao. Through diligent practice, Liu gained the ability to travel seven hundred li in a day and eventually achieved immortality by ingesting elixirs.

At fourteen, Hou Kai sought a master to study the Dao. His teacher advised him that cultivation lay in inner refinement, not seclusion in mountains—though most immortals chose reclusion for practice, emerging only after attainment to aid the world. Xue Youqi, after passing the imperial exams, abandoned official life to cultivate at Heming Mountain (where Celestial Master Zhang founded his tradition). After twelve years, he attained the Dao.

These stories illustrate the diverse paths of Daoist practitioners—whether summoned by celestial mandate or ascending through virtue—emphasizing the balance between reclusive cultivation and worldly compassion.

During the Tianbao era, Wang Yuchong first arrived at Mount Heng in the south, seeking a suitable place for cultivation. His mind was transcendent and free, unbound by worldly concerns, yet he could mingle harmoniously with ordinary people. Having deeply studied the teachings of the Three Caverns (Dongzhen, Dongxuan, Dongshen) of Daoism, reclusive sages and eminent figures sought him out for guidance. He authored the Treatise on the Mysteries of the Origin and composed commentaries on the Scripture of Salvation, works that circulated widely in the mortal world.

The Records of the Xuan Chamber recounts a certain Master Wang, skilled in Daoist arts, who lived in obscurity by the Wu River, unknown to the world. Shi Hui of Hongnong, hearing of his reputation, went to visit him. At dusk, Master Wang traced lines on the ground with his staff—whereupon thunder rumbled, mountains folded upon themselves, and lake waters surged before them. "The land shifts suddenly," Master Wang said, "the transformation of seas into mulberry fields unfolds before your eyes." The guests were terrified, but Master Wang dismissed it as mere amusement. With a sweep of his broom across the courtyard, everything returned to normal.

The Biographies of Divine Immortals tells of the immortal maiden Magu, who often descended to the home of Cai Jing. Once, upon meeting the immortal Wang Fangping, she bowed in greeting. Magu remarked, "Since our last meeting, I have witnessed the Eastern Sea turn to mulberry fields three times. Just now, gazing at Penglai, the waters seem shallower than before—will it soon become land again?" Wang Fangping laughed and replied, "The sages say the seas will one day stir up dust."

The Miscellaneous Records of the Supernatural records a diviner in Jianye who suddenly inscribed a poem on the wall of the Purple Tenuity Palace:

"Yesterday I passed the Purple Tenuity Palace in audience with the Heavenly Emperor,

The jade altar stood cold, winds sighed through sparse apricot blossoms.

A peach of immortality bade me ask—

Why does the mortal world still call you back?"

After this, the man vanished without a trace, and people said he had ascended to immortality.

The Unofficial Histories recount that during the Kaicheng era of the Tang dynasty, the scholar Xu Chan fell gravely ill while traveling by the river, sinking into unconsciousness. Three days later, he suddenly rose and wrote on the wall:

"At dawn I entered Jasper Tower, the dew pure and chill,

Seated there was only the immortal Xu Feiqiong.

My mortal heart unawakened, worldly ties unbroken,

Descending the mountain ten li, I saw only the bright moon."

Having written this, he slept again. The next morning, he startled awake and changed the second line to: "Heavenly winds bore down the tones of celestial music." After this, he recovered fully. Later, he explained that he had dreamed of reaching the Jasper Tower, where over three hundred immortal maidens dwelled. One, named Xu Feiqiong, had asked him to compose a poem, then commanded him to revise it, saying she did not wish mortals to know of her existence. When the poem was finished, the immortals praised it greatly.

This scripture recounts several miraculous tales of Daoist immortals:

The account of Li He describes how on his deathbed, he saw a crimson-robed figure arriving on a red dragon, holding a jade tablet inscribed with ancient characters. The messenger announced that the Heavenly Emperor had built a new White Jade Tower and summoned Li to compose its inscription. Though initially reluctant to leave, Li was told by the crimson-robed figure that celestial realms offered joys surpassing mortal life, and soon after he passed away. In life, he had affectionately called his mother "Ami."

From the Yellow Emperor's era until Emperor Yao's reign, an agate vessel preserved celestial dew that never dried up, known as "Precious Nectar" and used to reward ministers. By Emperor Shun's time, this nectar would ebb and flow according to the world's virtue—abundant in times of purity, vanishing during moral decline. During Qin Shi Huang's reign, this red jade vessel was excavated from the Miluo River, later identified by the scholar Dongfang Shuo as an ancient relic, who composed an inscription praising it.

On Mount Meng, Zhou Jitong encountered the immortal Yumenzi, who assured him that since his name was already recorded in the immortal registers (the Cinnabar Terrace and Jade Chamber), he need not worry about attaining immortality.

Sima Chengzhen (courtesy name Ziwei), the renowned Daoist master of Mount Tiantai, was recognized by the female adept Xie Ziran during her sea voyage in search of a teacher. A celestial being guided her, declaring Sima to be a true immortal master. Later, when Sima had over seventy disciples, he announced seeing an immortal descending from Penglai, then ascended in broad daylight. The emperor posthumously honored him with official titles and personally composed his memorial stele.

At twenty, Peng Zong became a disciple of the perfected immortal Du Chong. After mastering Daoist arts, he could coil like a serpent and soar like a crane. These stories collectively illustrate Daoism's pursuit of immortality and its vivid depictions of transcendent realms.

The Comprehensive Records of the Immortals from the Three Caverns preserves several remarkable accounts of celestial beings:

The story of Daoist Master Zong recounts his extraordinary ability to immobilize venomous snakes and fierce tigers through Qi (vital energy) techniques. These formidable creatures would lie motionless on the ground, remaining docile even when touched, until the Daoist released his energetic restraint.

The legend of Lady Wang's ascension describes how the daughter of Tang Dynasty Chancellor Wang Wei, devoted to Daoist practice from childhood, often recited scriptures and played the qin. She foretold her summons to serve in the celestial court, leaving this verse: "Roaming mountains and waters without rest/Immortals often come to hear my qin and verse/This heart desires not the mortal world/Only watching twin cranes fly beyond heaven's verge." That night she passed peacefully, and by dawn twin cranes circled above her courtyard amidst unearthly fragrances - her body vanished, leaving only empty robes.

Records of miraculous fruits include Emperor Ming of Later Han's consort Yin dreaming of tasting divine melons. The "Vaulted Melon" presented by Dunyang measured three chi long, sweet as honey, said to be the "Hollow Spiritual Melon" from Penglai that fruits only once every four millennia. Another offering from Mount Heng - giant peaches that blossomed after frost and ripened midsummer - were recognized as celestial nourishment.

During King Mu of Zhou's eastern travels, he convened Daoist masters at the Spring Night Palace for discourse. The Queen Mother of the West arrived in her jade phoenix chariot, preceded by striped tigers and leopards, followed by divine beasts. The banquet featured jade nectar, "Crimson Blossoms from the Cavernous Abyss," and "Sweet Snow from Mount Qian" - all celestial delicacies.

Zhuang Bowei's cultivation journey reveals twenty-one years of northwest-facing meditation focused on Mount Kunlun, culminating in an immortal bestowing the "Golden Liquid" (Jinzhuo) elixir formula that enabled his ascension - demonstrating how sincere practice naturally resonates with the Dao.

Zheng Renben's encounter describes getting lost in mountains with his cousin and meeting a mysterious figure resting on a bundle, who expounded profound teachings about "the seven..." (text fragmentary).

(Notes: "Golden Liquid" refers to a specific Golden Elixir (Jindan) technique; "Sweet Snow from Mount Qian" denotes legendary celestial food; "firm grasping" indicates a standard Daoist meditation hand position)

The Registers of the Immortals from the Three Caverns records the deeds of several accomplished Daoist adepts:

In the region of Baocheng, there were always eighty-two thousand households devoted to Daoist cultivation, and I was among them. Once, upon opening a simple wooden box, one adept discovered several axe tools and two packages of jade-dust congee (a celestial food made from powdered jade). He shared this congee with a friend named Zheng, saying that consuming it would prevent illness for one's entire lifetime.

The Daoist Li Hanguang, a native of Jinling, began his devout practice at the age of thirteen. Even in dark chambers, he maintained the solemnity of facing a monarch, causing observers to instinctively compose themselves. When Emperor Xuanzong of Tang summoned him to inquire about statecraft, he replied that the Daode Jing was the true teacher for rulers, citing how Emperor Wen of Han's implementation of Daoist principles had brought longevity and wellbeing to the people. Asked about alchemical practices, Li responded that cultivation served the public good, while personal ascension represented private ambition within this public purpose. Deliberately pursuing immortality, he said, was as difficult as trying to lash the wind. The emperor greatly admired his insights.

Yan Da (courtesy name Daotong) manifested his aspiration for transcendent cultivation from childhood. During the Jiande era of Emperor Wu of Northern Zhou, the court assembled masters in the side hall to discuss religious policies. As Buddhist reforms were already underway, some ministers proposed abolishing Daoism as well. When the emperor asked which tradition was superior, Yan Da cleverly responded: "Surely the host surpasses the guest. Did not Buddhism come from the Western Regions as a guest? Was not Daoism born in the Central Plains as host?" To the emperor's follow-up question about whether hosts should see off departing guests, he answered: "The guest's return benefits the barbarian lands, while the host's presence causes no harm to China. What must go needs no detaining; what should remain will naturally endure." The emperor praised his eloquent replies.

Immortal Ge (Ge Hong) once had someone throw coins into a well, then called them back from the wellside with a vessel—whereupon the coins flew back into the container of their own accord.

The Daoist Song Zhibai possessed delicate features yet wore padded clothes in summer and slept on snow in winter, with no accumulation within a three-meter radius around him. He could extinguish lamps with his fingers, and when pointing at people, they felt chilling breezes. Capable of consuming five catties of pork, a basin of garlic chives, and three pecks of wine in one sitting, he would install one or two beauties with money wherever he traveled, abandoning them without attachment when departing. People believed he had mastered the esoteric technique of "nourishing the brain and returning to origin" (a Daoist longevity practice). He later achieved daylight ascension at Nancheng County in Fuzhou.

These accounts demonstrate the supernatural abilities and wisdom of Daoist masters, reflecting the tradition's pursuit of longevity and mystical transformation. The mentioned jade-dust congee and brain-nourishing techniques represent distinctive Daoist cultivation methods.

Tao Hongjing (also known as Tao Yinju) was appointed as Fengchaoqing (a nominal court position), which deeply dissatisfied him. In a letter to his cousin, he wrote: "In my earlier official career, I imagined becoming a Secretary-Lang by my forties, then serving as a county magistrate in eastern Zhejiang's scenic regions before retiring to reclusion when leisure permitted. Now at thirty-six, I'm merely a Fengchaoqing—better to resign early than suffer humiliation." He planned to hang his official robes at the Shenhu Gate and depart wearing a recluse's deerskin headband. When bidding farewell to Wang Yan, the latter warned: "The Emperor has a severe temperament and particularly despises those affecting lofty purity. Provoking his anger would only tarnish your reputation." After a long silence, Tao replied: "I cultivate self-refinement, not vanity. Since this is so, I'll bypass the office and submit my resignation directly."

The Zhen'gao records that Xia Fu (courtesy name Zizhi), the Morningstar Vice-Minister, hailed from Chenliu and practiced Daoist cultivation by ingesting wood fungi and mica. In youth, when summoned for official service, he hung the appointment letter on a mulberry tree and left—a testament to his unyielding integrity.

The Liexian Zhuan recounts Emperor Wu of Han's imperial tour to Anding, where envoys from the Yuezhi kingdom presented four liang of incense (dark as mulberries, sized like sparrow eggs) and a fierce beast resembling a yellow-furred civet. The emperor mocked: "This trifle counts as a fierce beast?" The envoy responded: "Dominance over creatures lies not in size. The qilin commands elephants, the phoenix leads rocs—all through numinous power, not bulk. Our land lies thirty million li distant, yet celestial signs revealed an enlightened ruler emerging eastward, prompting this tribute. Who knew Your Majesty would fail to recognize true treasures!" Enraged by this rebuke, the emperor ordered punishment, only to find both envoy and beast mysteriously vanished by dawn.

The Guangji tells of a Mayang villager hunting wild boars who chased one into a stone chamber, encountering an old man. "This is no true boar—leave quickly!" the elder said. As a youth escorted him out, the villager asked the old man's identity. "He is Master He Shang [the famous transcendent]," replied the boy, "sent by the Celestial Emperor to expound the Yijing to assembled immortals." When questioned about his own role, the youth merely smiled without answering.

Wang Bi (styled Fusi), though renowned for his studies of the I Ching, never truly mastered its essence. After death, he was punished to serve as a gatekeeper spirit. All he could do was block the gate with stones, gazing around without recognizing where he was.

The Zhengao records that Yang Xi (a key figure in the Shangqing tradition of Daoism during the Eastern Jin dynasty) once dreamed of ascending a high mountain surrounded by boundless waters. He saw a white dragon, several zhang in length, flying eastward, its radiance illuminating the sky. Then he witnessed a woman in white entering and exiting the dragon’s mouth three times. Suddenly, the woman stood to Yang Xi’s right, while an elder wearing a lotus crown and holding a red nine-knotted staff appeared to his left (later revealed to be the immortal Lu Guangxiu of Penglai). When Yang Xi asked why the woman had entered the dragon’s mouth, the immortal explained that it was the Jade Maiden of Great Simplicity, Xiao Zifu, absorbing the dragon’s Qi for cultivation. The immortal identified himself as the guardian of Penglai and had come specifically to meet Yang Xi. When asked if he could ride the white dragon, the immortal replied that it was the mount of four Perfected Ones, including Zhang Youshi, much like a carriage in the mortal world.

The Shenxian Zhuan recounts how Ge Xuan (a famous Daoist of the Three Kingdoms period) once encountered a fish vendor on the road. Borrowing a dead fish, he drew a talisman (Fulu), placed it in the fish’s mouth, and cast it back into the water—whereupon the fish revived and swam away.

The Gaodao Zhuan describes the Daoist Shuang Xizu cultivating at White Horse Cliff. After successfully reciting the Huangting Jing, he secluded himself for seven days before suddenly ascending to immortality, leaving only his robe hanging from a tree branch. The mat in his cave remained intact even a century later. Another Daoist, He Zizhen, practiced on Mount Song until one day celestial music and cranes appeared in the sky, whereupon he soared into the heavens. The recluse Chen Tao composed a poem commemorating the event, alluding to the legend of Prince Jin (son of King Ling of Zhou, said to have achieved immortality). He praised He Zizhen’s ascent like an immortal riding a phoenix, accompanied by divine harmonies and auspicious clouds.

This passage recounts the cultivation stories of several Daoist immortals:

Liu Yi was originally the governor of Chenliu, coming from a wealthy family yet devoted to charitable deeds, frequently aiding the poor. His virtuous conduct moved heaven and earth, prompting the Supreme Lord Lao (Taishang Laojun) to dispatch Immortal Ma Huang to enlighten him, transmitting the practice of "absorbing the essence of the Five Planets." Later, Liu Yi followed his immortal master in cultivation and now serves as the Right Supervisor in Huayang Grotto.

Han Chong of Piling encountered the immortal Wang Weiyuan, who taught him the "Flowing Pearl and Cinnabar Origin Method." Wang Weiyuan explained that spiritual cultivation and government service were not mutually exclusive. While serving as magistrate of Wanling, Han Chong implemented benevolent governance so effective that even locusts avoided his jurisdiction. After promotion to governor, he met Wang Weiyuan again and received instruction in the "Method of Concealed Withdrawal and Form Liberation," ultimately attaining the Dao at Mount Dahuuo. He now serves as Left Supervisor in Huayang Grotto.

Xiao Wen worked as a cobbler for over a decade without anyone realizing he was an immortal—people only noticed his ageless appearance. Only Mother Liang learned the "Fire Method" from him. Later, Xiao Wen bid farewell to Mother Liang at Mount Sanliang, ascending amid great flames.

An unnamed mirror-polishing elder carried mirrors while selling medicine in the marketplace—all who took his remedies were cured.

Gu He of Wu region aspired to cultivation from childhood. Though he rose to the position of Imperial Secretary during the Jin dynasty, in the first year of Yonghe period he achieved liberation from the corpse (shijie, the Daoist term for ascension leaving the physical body). Appointed by Taishang Laojun as the Canopy Bearer, he now resides in Huayang Grotto.

Chunyu from Shangyu cultivated the Dao from youth and excelled in divination. While reclusing at Mount Tianmu, he encountered the immortal Hui Chezi who transmitted alchemical scriptures. Now serving as the Registry Officer in the grotto, he examines candidates of attainment.

Han Kang (styled Bohu) spent years gathering herbs in famous mountains and selling medicine (origin of the saying "Han Kang avoids fame"). Dai Meng was another recluse who changed his surname to escape worldly recognition (origin of "Dai Meng changes name").

In Chang'an, there was a man named Han Kang who sold medicine at a street corner for over thirty years without ever haggling over prices. Once, when a woman came to buy medicine, Han Kang insisted on the original price. Angered, she said, "Are you perhaps that famous recluse 'Han Kang Boxiu' from the Eastern Han dynasty? Is that why you refuse to bargain?" Han Kang sighed and replied, "I had intended to live in obscurity, but now even a woman recognizes me. What’s the point of selling medicine anymore?" He then retreated to the mountains of Baling, refusing multiple imperial summons to serve in court.

The Biographies of Eminent Daoists records that the Daoist priest Dai Meng, originally named Yan Ji, lived during the late Eastern Han dynasty. Practitioners of the Dao often concealed their true names and birthdates, so he changed his surname to Dai and falsely claimed to have served as an official during Emperor Wu of Han’s reign. From a young age, Dai Meng was drawn to Daoist arts and was exceptionally filial to his mother. After her passing, he entered Huashan to gather and consume wild herbs, where he encountered the Perfected Lord Pei, who transmitted to him the Scripture of Jade Pendants and Golden Bells. From then on, he could move as lightly as a swallow, covering seven hundred li in a single day.

The Mysterious Records recounts that in Chang'an, a man named Huang Gong purchased a servant who stayed with him for a year or two before the household fell into poverty. Hearing his master and wife lamenting, the servant asked how much money they needed. When Huang Gong said five hundred strings of cash, the servant prepared paper, brushes, and a clay pot. The next day at the market, the servant stacked hundreds of sheets of paper, drew talismans (fulu) on them, and declared, "Next year, Chang'an will suffer a great plague. These talismans can cure illness—each is worth fifty pieces of gold." Later, his prediction came true. Then, the servant blew on straw to ignite it, placed the pot on his head, and sat in the flames before vanishing without a trace. The following year, the plague indeed struck Chang'an, and those who possessed the talismans were spared.

The Records of Subtle Mysteries tells of Su Dage, who was skilled in crafting Soul-Returning Incense, though it could not summon spirits who had passed more than eighty-one years prior. When the Registrar of Heaven’s Office, Xu Zhao, tearfully begged to see his ancestors, Su Dage took a pinch of white sandalwood-like incense and cast it into the burner. As the fragrant smoke curled upward, he softly recited an incantation. Soon, a cold wind stirred the curtains, and Xu Zhao’s great-grandparents and other ancestors appeared before them.

During the Eastern Zhou dynasty, Scholar Cui encountered a beautiful maiden at Luogu Pass and brought her home as his wife. His mother suspected she was a fox spirit. The woman said, "I came to serve you with sincere intentions, but if I'm perceived as a monster, I shall depart tomorrow." True to her word, she vanished into the mountains the next day. Later, a foreign monk revealed to Cui that his wife had actually been the immortal Jade Goblet Maiden (Yuzhi Niangzi) - had they remained together for a full year, his entire household could have attained immortality. Cui was filled with profound regret upon hearing this.

The Great Cavern Jade Instructions (Dadong Yujue) records: In the celestial realm of Primordial Beginning (Taichu Tian), there exists the Flowing Valley Immortal Pool. Jade trees encircle its banks, where ten-zhang tall lotuses bloom, their fragrant waters stretching a thousand li. The Golden Radiance Immortal (Jinhua Xianren) often dwells within these lotus blossoms. Drinking this sacred water purifies the five viscera and causes purple celestial clouds to manifest upon one's countenance.

Zhang Tao (son of Academician Zhang Kui of the Dragon Diagram Pavilion), while secluded in the capital studying, once had an elderly Daoist urgently knock at his door, demanding why he wouldn't release his disciple. That very night, Zhang's wife gave birth to him. Later, after accidentally consuming dog meat, he dreamed of being escorted by yellow-robed emissaries to an immortal palace. A Daoist priest reproached him for eating defiled flesh, but after hearing his explanation, permitted him to atone. Zhang awoke drenched in cold sweat. His exceptionally refined demeanor suggests he might have been a banished immortal (zhexian) in human form.

The mother of Daoist priest Ying Yijie once dreamed of a shooting star entering her window. Upon awakening, the chamber filled with radiant light as she conceived. From birth, Ying abstained from meat and later received the Orthodox Unity (Zhengyi) ritual registers (falu). These accounts exemplify classic Daoist narratives of mortals encountering immortals and celestial beings undergoing earthly incarnations as part of their cultivation destiny.

Master Zixu and others, who were well-versed in the use of Fulu (talismans and registers, Daoist texts used to summon deities and exorcise spirits), practiced with utmost discipline. He once told his disciples: "To uphold the orthodox traditions of Daoism, I cannot retreat into seclusion. Cultivating the Dao must not violate human ethics—only through diligent practice can one attain the highest state. In truth, the celestial Jade Capital and the underworld's Fengdu (the Daoist realms of heaven and the netherworld) are not far away; they manifest entirely through the mind. You must strive with all your heart!"

He then recounted two stories:

The first is the tale of Prince Jin. In the first year of the Taishi era (the year Emperor Wei enfeoffed the Prince of Chenliu), there was a mystical cinnabar well in a land called Pinsi. Its waters boiled perpetually. The people there did not eat the Five Grains, cast no shadows, drank dew infused with osmanthus blossoms, and wore robes woven from mist and feathers. Their hair was as strong as silk threads and could grow to ten feet in length. When Prince Jin approached the well, a blue bird brought him a jade ladle in its beak. Suddenly, clouds churned above the well, and snowflakes swirled through the air. With a flick of his sleeve, Prince Jin calmed the storm, and the white frogs in the well transformed into a pair of doves that vanished into the clouds.

The second story is about Yan Shize. During the reign of Emperor Muzong of the Tang Dynasty, Yan Shize, who served as the Imperial Wardrobe Attendant, ventured into the mountains to gather herbs. There, he discovered a thatched cottage entwined with vines, inside which lay a recluse. The hermit revealed that he had lived there since the An Lushan Rebellion, having lost all sense of time. Seeing that Yan had traveled far, the recluse took out a pill resembling a bean, boiled it in spring water, and offered it to him. After consuming it, Yan felt completely satiated. The hermit said: "Your arrival here is karmic destiny. You will rise to high office in the future. But if you can renounce wealth and status, you will surely attain the Dao and immortality."

(Note: Both stories, through their encounters with the extraordinary, illustrate that Daoist cultivation requires both opportunity and sincerity, emphasizing the importance of transcending worldly attachments.)