Sách Trúc thư mộ Cấp huyện: du ký Chu Mục Vương tây tuần, hội Tây Vương Mẫu ở Dao Trì. Cầu nối sử ký, địa lý thần thoại và hình tượng cầu tiên. Nhập Đạo tạng như truyện tiên kỳ.
Ứng dụng: Đọc truyện tiên, nghiên cứu Tây Vương Mẫu/thần thoại
A pre-Qin narrative recovered from the Ji Tomb (汲冢, 279 CE), recording King Mu of Zhou's western progress, meetings with the Queen Mother of the West (西王母), and exotic geography. Though not a Daoist scripture, it is foundational for later immortal lore: Xiwangmu's peach banquets, jade mountains, and the archetype of mortal sovereign seeking transcendence. Daoist encyclopedias and Shangqing hagiographies repeatedly cite it as early testimony of celestial audiences and elixir lands.
⚡ Ứng dụng: Source myth for Xiwangmu cult and longevity symbolism; BaZi metal/west correlations and 'western' immortal imagery draw on this narrative substrate.
🔗 Liên quan: 山海經; 漢武帝內傳; 列仙傳
It proves that the sacred West (Kunlun/Yaochi) is a reachable geopolitical-ritual horizon: royal mobility, tribute, and banquet can contact the divine without yet requiring full Daoist interior transformation. Immortality here is spatial-political, not primarily alchemical.
1) Read 'travel to the West' as metaphor for moving chart luck toward Resource/Seal sectors. 2) Treat ritual banquet (offerings, music, timing) as diplomatic protocol with spirits. 3) Map Kunlun as the chart's extreme Resource pole—approach with order, not greed. 4) Use seasonal touring/retreats as mild analogues of Mu's circuit. 5) Remember: contact ≠ completion; avoid mistaking peak experience for consolidation.
Pre-Daoist and archival compared with 漢武帝內傳, which converts the same Xiwangmu motif into a failed-disciple cautionary tale. Unlike pure mythic 山海經 taxonomy, Mu Tianzi presents itinerary realism—distance, logistics, protocol—as the logic of sacred encounter.